they are written 2 Chro. 32. 32. and that which the Prophet averreth All these my hand hath made Esa. 66. 1. is turned into a question hath not my hand made all these Act. 7. 49. Againe when God said to David shalt thou build me an house 2 Sam. 7. 5. he meant thou shalt not build 1 Chron. 17. 4. when Christ saith how shall Satans kingdome stand Mat. 12. 26. he meaneth it cannot stand Mark 3. 26. and thinke ye that I am come to give peace Luk. 12. 51. is as if hee had said thinke it not Matth. 10. 34. I will passe on to a few moâ— observations When speech is of many where one is principall the scripture setteth it downe either as of one or of many indifferently As heare thou the word 1 King 22. 19. or heare ye the word 2 Chron. 18. 18. And they killed 2 King 25. 6. or the king of Babel killed Ier. 52. 10. David offered 2 Sam. 6. 17. or they offered 1 Chron. 16. 1. They made peace with David and served him 1 Chron. 19 19. or they made peace with Israel and served them 2 Sam. 10. 19. So Peter said unto Christ Mat. 15. 15. whereas another Evangelist saith his disciples asked him Mar. 7. 17. And couldest not thou Peter watch Mar. 14. 37. or could not ye my disciples watch Mat. 26. 40. By this we may gather the reason why Christ at other times spake to Peter singularly that which was intended also to the rest in Matth. 16. 17. 19. compared with Ioh. 20. 22. 23. which some not observing would restraine the keyes of the kingdome unto Peter onely But oft times there is a force in words whereby other persons or things are excluded as when Moses saith they shall be one flesh Gen. 2. 24. he meaneth they two not moc shall be one flesh Mat. 19. 5. and saying of God him thou shall serve Deut. 6. 13. he intendeth him onely Mat. 4. 10. It was not lawfull to eat the Shew bread but for the Priests Mar. 2. 26. that is but for the Priests onely Mat. 12. 4. and the fig tree had nothing but leaues Mark 11. 13. that is nothing but leaves onely Mat. 21. 19. Accordingly Paul saith a man is not justified by the workes of the law but by the faith of Iesus Christ Gal. 2. 16. whereby is meant by faith onely In expounding the Oracles of God we are taught to take absolute and indefinite speeches in the largest sense unlesse there be some speciall reason of restraint As when he said to Moses See and make thou them according to their patterne Exod. 25. 40. the meaning is See thou make all things according to the patterne Heb. 8. 5. And in saying Cursed be he that confirmeth not the words of this law Deut. 27. 26. it extendeth thus farre Cursed be every one that continueth not in all things which are written in the booke of the law Gal. 3. 10. When he promiseth Christ to put his enemies for his footstoole Psal. 110. 1. he meaneth all his enemies 1 Cor. 15. 15. 25. So other such precepts and promises are in like manner to be understood But sometime generall words are used which scripture and reason teacheth to restraine as all Israel went up with David to Baalah 1 Chron. 13. 6. meaning all the people that were with him as another Prophet explaineth it 2 Sam. 6. 2. So Christ healed all that were sicke Mat. 8. 16. that is all the sicke that were brought unto him or as another Evangelist saith Many that were sicke Mark 1 34. Thus all is used for very many Mat. 21. 26. Luk. 21. 17. Phil. 2. 21. Gen. 41. 57. none for very few Ier. 8. 6. 1 Cor. 2. 8. nothing for very little Ioh. 18. 20. Act. 27. 33. Or with other speciall restraint as of his fulnesse have wee all received Ioh. 1. 16. that is all we which beleeve and the like It is not the least help in opening the scriptures to observe words speeches that differ in sound but accord in sense set down the same thing in sundry termes one of w ch do often give light unto another As the word of the Lord came 2 Sam. 24. 11. or the Lord spake 1 Chro. 21. 9. There fell 1 Chro. 21. 14. or there died 2 Sam. 24. 15. To sit on his throne 1 King 3. 6. or to reigne in his stead 2 Chro. 1. 8. They fast not Mat. 9. 14. or they eat and drinke Luk. 5. 33. The time of tentation Luk. 8. 13. or of affliction and persecution Mark 4. 17. To enter into life Mat. 18. 9. or into Gods kingdome Mar. 9. 47. To take away the key of knowledge Luk. 11. 52. or to shut up the kingdome of heaven Matth. 23. 13. Thus they that are in one place called Hypocrites Matth. 24. 51. are in another called infidels Luk. 12. 46. and they that walke not according to any law Mark 7. 5. are said to transgresse the same Mat. 17. 2. And the Wicked one Mat. 13. 19. the Devill Luk. 8. 12. and Satan Mark 4. 15. are all one By comparing the holy writers thus even mysteries in words and phrases are manifested and difficulties may be cleared As in 2 Sam. 7. 23. halecu Aelohim that is God they went this soundeth to a paynim as if there were many Gods but the same thing written by another Prophet halac Aelohim God he went 1 Chro. 17. 21. refuteth the plurality of Gods though closely teaching the trinity of persons in the Godhead So when David saith for thy words sake 2 Sam. 7. 21. or as another recordeth his speech for thy servants sake 1 Chron. 17. 19. these two compared shew that David meant for thy Christs sake for Christ is both the word Ioh. 1. 1. and the Servant of God Mat. 12. 18. 21. When Davids sons are called by one Prophet Cohanim that word which we English Princes or Priests 2 Sam. 8. 18. and by another are named the First or Chiefe at the kings hand 1 Chron. 18. 17. we may hereby learn the office of Christ our Cohen both Prince and Priest who now sitteth at the right hand of the throne of the Majestie of God in the heavens Heb. 8. 1. So for other materiall things in Israel which we are not acquainted with scriptures compared doe explaine them As when Solomon put three pound of gold to one shield 1 King 10. 17. and another Prophet saith three hundred shekels of gold went to one shield 2 Chro. 9. 16. we may certainely gather that the Maneh or Pound in Israel was a hundred shekels When K. Achaz made his sonne to passe through the fire 2 King 16. 3. if any know not what this meaneth another scripture telleth us he hurnt his sons in the fire 2 Chron. 28. 3. So the Debir or Oracle in Solomons temple 1 King 6. 23. is shewed to be the Holy of holies or most holy place in that house 2 Chron. 3. 10. When Christ teacheth us to
which he condemned the world and became heyre of the justice which is by faith Heb. 11. 7. did or made it namely the Arke and all things appointed him of God Wherefore the Greeke so translateth Noe did or made all things and oftentimes a thing set downe thus generally is to bee understood of all and every particular the holy Ghost so expounding as in a like case Exod. 25. 40. looke and make them after their patterne that is looke thou make all things after the patterne Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law that is Cursed be every one that continueth not in all things written in the booke of the Law Gal. 3. 10. and sundry the like according to all so not onely the things themselves but the manner of doing them was according to the commandement of God Like praise was for the worke of the Tabernacle Exod. 39. 43. and 40. 16. CHAP. VII 1 God commandeth Noe and his house to enter into the Arke with beasts and fowles 7 Noe and they goe in 12 It raineth forty dayes and forty nights 17 the waters beare up the Arke 18 and drowne the earth 21 All that were on the dry land dyed 23 save Noe and those with him 24 The waters prevaile an hundred and fifty dayes ANd Iehovah said unto Noe Enter thou and all thy house into the Ark for thee have I seene just before mee in this generation Of every cleane beast thou shalt take to thee seven and seven the male and his female and of the beast which is not cleane two the male and his female Also of the fowle of the heavens seven and seven the male and the female to keepe alive seed upon the face of all the earth For seven dayes hence I will cause-it-to raine upon the earth forty dayes and forty nights and will blot-out every living substance that I have made from upon the face of the earth And Noe did according to all that Iehovah commanded him And Noe was sixe hundred yeeres old and the Flood was waters upon the earth And Noe went in and his sonnes and his wife and his sonnes wives with him into the Arke because of the waters of the Flood Of the cleane beast and of the beast which was not cleane and of the fowl and of every thing that creepeth upon the earth Two and two went in unto Noe into the Ark the male and the female even as God had commanded Noe. And it was at the seventh of the dayes that the waters of the Flood were upon the earth In the yeere the sixe hundred yeere of the life of Noe in the second moneth in the seventeenth day of the moneth in the same day all the fountaines of the great deepe were broken-up and the windowes of the heavens were opened And the raine was upon the earth forty dayes and forty nights In this selfe same day entred Noe and Sem and Cham and Iapheth the sonnes of Noe and the wife of Noe and the three wives of his sonnes with them into the Ark. They and every beast after his kind and all the cattell after their kind and every creeping-thing that creepeth upon the earth after his kind and every fowle after his kind every bird of every wing And they went in unto Noe into the Ark two and two of all flesh which had in it the spirit of life And they that went in went in male and female of all flesh even as God had commanded him and Iehovah shut him in And the Flood was forty dayes upon the earth and the waters increased and bare-up the arke and it was lift-up from the earth And the waters prevailed and were increased greatly upon the earth and the arke went upon the face of the waters And the waters prevailed most exceedingly upon the earth and all the high mountaines that are under all the heavens were covered Fifteene cubits upwards did the waters prevaile and the mountaines were covered And all flesh that moved upon the earth gave up the ghost of fowle and of cattell and of beast and of every creeping-thing that creepeth upon the earth and every man All which had the breath of the spirit of life in his nostrils of all which was in the dry land they died And every living substance was blotted out which was upon the face of the earth from man unto cattell unto the creeping thing and unto the fowle of the heavens and they were blotted out from the earth and Noe onely remained and they that were with him in the arke And the waters prevailed upon the earth a hundred and fifty dayes Annotations ENter thou that is Betake thy selfe unto my tuition and providence who will save thee and thine from the wrath that commeth upon the world 2 Pet. 2. 5. A like speech is made unto the godly in Esa. 26. 20. just before me that is syncerely just by faith and so heyre of the justice which is by faith Heb. 11. 7. for no flesh is just before God by the workes of the Law Rom. 3. 20. Noc is also named a preacher of justice 2 Pet. 2. 5. The just before God are opposed to hypocrites which justifie themselves before men Luke 16. 15. Rom. 2. 29. in this generation that is among the men of this age which are called the world of ungodly ones 2 Pet. 2. 5. See Gen. 6. 9. Vers. 2. of every cleâ—â—e beast Of these there were after by Moses law two sorts some cleane for men to eate in common use such as were all that parted the 〈…〉 two and chewed the cudd Lev. 11. 3. c. all other were uncleane And some that were clean for sacrifice to God which were either beeves or sheepe or goats Lev. 1. 2. 10. So of fowles many were counted cleane for mans meat Lev. 11. 13. 21. c. but for sacrifice to the Lord onely turâ—le doves and pigeons Lev. 1. 14. And all these sacrifices Abram offered Gen. 15. 9. and of every cleane beast and cleane fowle Noe offered a burnt offering after hee came out of the Arke Gen. 8. 20. wherefore by cleane beasts here such onely seeme to be meant as were sanctified of God for sacrifice which ordinances as appeareth were revealed of God to the Fathers from the beginning as divers others after written by Moses as clensing of mens persons and garments Gen. 35. 2. paying of tythes to the Priests Gen. 14. 20. offering of first fruits Gen. 4. 3. 4. and the like As for civill use all beasts seeme to be cleane to the sonnes of Noe for meat by that law in Gen. 9. 3. see the notes there By nature all Gods creatures are good Gen. 1. 31. and there is nothing uncleane of it selfe Rom. 14. 14. but onely by the institution of God to teach men holinesse and obedience Act. 10. 15. Lev. 11. 44. 45. and seven Hebr. seven seven that is by sevens or seven of each sort so after two two vers 9.
you from other peoples A man must not apparell himselfe with the apparell that is peculiar unto them nor let the locks of his head grow like the lockes of their heads nor shave off the sides and leave the haire in the midst as they doe c. nor build places as they build temples for idolatrie c. Maimony treat of Idolatrie ch 11. sect 1. Vers. 4. my statutes that is mine onely as him thou shalt serve Deut. 6. 13. is expounded by our Saviour him onely thou shalt serve Matt. 4. 10. It meaneth also all my statutes Deutero 12. 32. and so The words of this law Deut. 27. 26. is explained by the Apostle all things which are written in the booke of the law Ga. 3. 10. therfore in the next verse here the Greeke version addeth And ye shall keepe all my statutes Of this it is said Iehovah who brought you up out of the land of Egypt with great power and a stretched out arme him shall ye feare and him shall yee worship and to him shall yee doe sacrifice and the Statutes and the jugdements and the Law and commandement which he wrote for you yee shall observe to doe for evermore and yee shall not feare other Gods and the Covenant which I have made with you yee shall not forget c. 2 King 17. 36. 38. By this therefore God forbiddeth them all mens inventions Eccles. 7. 29. the works of their owne hands Ier. 25. 6. and the statutes of the Kings of Israel which they after made without the commandement of the Lord. 2 King 17. 8. Mat. 6. 16. Vers. 5. shall live by them or in them that is shal have eternall life of God for doing them and so the Chaldee paraphraseth hee shall live by them to life eternall and as Solomon Iarchi saith in the world that is to come This and the like promises elsewhere as in Ezek. 20. 13. are legall and differ from the promises of the Gospell as the Apostle observeth saying The just shall live by faith and the Law is not of faith but the man that doth them shall live by them Gal. 3. 11. 12. and againe For Moses describeth the justice which is of the Law that the man which doth them shall live by them alledging the very words of this text according to the Greeke version but the justice which is of faith speaketh on this wise Say not in thine heart who shall goe up to heaven c. That if thou shalt confesse with thy mouth that Iesus is the LORD and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10. 5. 9. Vers. 6. None of you Heb. Man man yee shall not approach that is not any man To approach or come neere is used for carnall copulation as in Gen. 20. 4. Abimelech had not come neere unto her So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse and she conceived c. Moreover from this word approach the Hebrewes comparing herewith the 30. v. doe say Who so commeth to any of these nakednesses the unlawfull copulations following either by way of copulation or that imbraceth or kisseth by way of lust any of his kinne is to be beaten by the Law For the meaning is yee shall not approach unto the things which may bring you unto the uncovering of their nakednesse And it is unlawfull for a man to make signes with hand foot or eye as Prov. 6. 13. to any of these or to sport with her or to gaze on her beautie c. Maimony in Issure biah chap. 21. sect 1. 2. neere-kin The Hebrew Sheer signifieth flesh Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar flesh is sometime used for kindred Gen. 29. 14. so is Sheer in this case of mariage and copulation and so by the Chaldee and Greeke it is translated neere and neere-of kinne nakednesse that is the secrets or shamefull part of the body whereof since sinne came on mankinde we are most ashamed therfore the Greeke translateth it shame or uncomelinesse which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse To uncover nakednesse here meaneth carnall copulation and incest not onely out of maried estate but also unlawfull and incestuous mariages The Hebrewes say Whatsoever copulation is forbidden in the Law for which one is guilty of cutting off and which are spoken of in Levit. 18. they are called Nakednesses and every one of them is called incest or nakednesse as with mother or sister or daughter and the like Maimony treat of Wives chap. 1. sect 5. Vers. 7. of thy father and the nakednesse of thy mother This is one fact but a double sinne for by uncovering the fathers nakednesse is meant the lying with his wife as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncles nakednesse is expounded the approaching unto his wife The Hebrewes say Hee that lieth with his mother and shee his fathers wife is double guility whether it bee while his father is living or after his death once for that she is his mother and againe for that she is his fathers wife Maimony in Issureibiah chap. 2. sect 2. It may also be thus spoken to imply the woman with her father as the man with his mother and so Ionathan in his Targum here paraphraseth The woman shall not lye with her father and the man shall not ly with his mother V. 8. thy fathers wife though shee be not thine owne mother but mother in law This was Reubens sinne who lay with Bilhah his fathers concubine Gen. 35. 22. It was a sinne infamous among the heathens 1 Cor. 5. 1. The Hebrew canons say A mans fathers wife and his sonnes wife and his brothers wife and his fathers brothers wife these foure are a nakednesse unto him that is unlawfull for him for ever whether they be of the betrothed or of the maried be they divorsed or not divorsed bee their husbands alive or dead except it bee his brothers wife who hath left no childe at his death Deut. 25. 5. And if he lye with any one of them whiles her husband is alive he is double guilty in respect that she is of his neere kinne and againe for that she is another mans wife Maimony in â—ssureibiah chap. 2. sect 1. it is thy fathers nakednesse that is it belongeth to him onely to uncover the same Vers. 9. whether she be borne at home c. Hebr. of the birth or kindred of the house or home or of the birth abroad which the Chaldee expoundeth thus which is begotten by the father of an other woman or of thy mother by an other man The Hebrew canons further explaine it thus whether shee be his sister by his father or by his mother either in maried estate or by fornication as if his mother or his father have committed whordome with others
c. if I 〈◊〉 done this thing And as for a curse so for an 〈◊〉 as in Esai 65. 15. ye shall leave your name for 〈◊〉 〈◊〉 unto my chosen meaning for an oath of execration as in this place thy thigh to fall Hebr. thy thigh falling in Greeke thy thigh fallen in Chaldee thy thigh dissolved The thigh is used for the place or instrument of generation as in Gen. 46. 26. the soules that came out of Iakobs thigh Falling is often used for dying as in 1 Chron. 21. 14. there fell of Israel which is expounded in 2 Sam. 24. 15. there dyed So the falling of the thigh may be understood of the dying and rotting of the thigh or wombe or properly of the falling downe of the wombe out of the place whereby it became unfit for generation belly to swell in Greeke thy belly burst so in vers 27. It is a tradition of the Iewes that the water which Moses made the Israelites to drinke with the powder of their golden calfe Exod. 32. 20. had like effect in such as were guilty of that sinne and could no be convicted by witnesses that their bellies swelled Sol. Iarchi on Exod. 32. and R. Monachem Vers. 22. shall enter or let it enter and the thigh that is thy thigh as the Greeke explaineth it Amen Amen in Greeke So be it So be it Amen is an Hebrew word but retained by the Apostles in Greeke 1 Cor. 14. 16. and so is now used in all languages By interpretation it signifieth Truth Verily or faithfulnesse as in Esai 65. 16. the God Amen is the God of Trueth and so Christ is called Amen which is expounded the faithfull and true witnesse Rev. 3. 14. And in speech unto men it is an earnest asseueration as Amen I say unto you Mat. 24. 47. which another Evangelist interpreteth in Greeke Alethoos that is Uerily or Of a truth Luke 12. 44. It is also interpreted in Greeke Nai that is Yea as in Mat. 23. 36. Amen I say unto you for which in Luk. 11. 51. is written Yea or Verily I say unto you wherefore both Hebrew and Greeke are ioyned together in Rev. 1. 7. yea Amen so in 2 Cor. 1. 20. And when it is added to the end of prayers or of curses as here in Devt 27. 15. it is an approbatioÌ„ confirmation with desire that the thing may so be which is explained by adding the word Lord unto it as in Ier. 11. 5. I answered and said Amen ô LORD and more fully in Ier. 28. 6. Amen the LORD doe so the LORD performe the words c. Wherefore in the prayers of the Church they used of old and so at this day to answer and say Amen 1 Cor. 14. 16. and sometime twice Amen Amen Neh. 8. 6. and in other constant affirmations it is also used as in 2 Cor. 1. 20. all the promises of God are in Christ yea and are in him Amen Thus the woman by her answer confirmed the oath and curse and tooke it upon her selfe if she were defiled or testified her faith in God that he would cleare her being not defield and therefore the word is doubled Vers. 23. write these curses all these words wherewith he adjured the woman in a booke or in a scroll The Hebrewes use to call all writings bookes whether they be large or briefe all bills bands letters or epistles and the like as in Deut. 24. 1. a booke that is a hill of diuorcement and in 2 Sam. 11. 14. David wrote a booke that is a letter an epistle to Ioah in Esai 39. 1. Merodach sent bookes that is letters as the Greeke translateth it epistles to Ezekias The manner of writing this is by the Hebrewes thus described He the Priest brought a roll of parchment vellan as the booke of the Law and wrote thereon in the holy tongue that is in Hebrew the womans name as in the bill of divorce and all the words wherewith he adjured her letter by letter word by word but he writeth not Amen Amen Maimony in Sotah chap. 3. sect 8. They have moreover divers observations without which they say the writing was vnlawfull as that it must not be written by night but by day as her drinking and oblation was in the day time nor written backward or confusedly but in order nor written before she had taken the oath upon her for it is said in vers 21. he shall adjure her and then in vers 23. the Priest shall write Nor written on paper or any thing saue parchment nor written by a common Israelite or a young Priest but by a Priest that ministreth nor written with such inke or any such thing as leaueth a marke or impression upon the parchment but with such as may be all wiped or scraped off into the water and other like rites Ibidem chap. 4. sect 7 8 9. blot them out or wipe out scrape them into the water that no word letter or marke of the writing should remaine on the booke if there remaine on the scroll any markâ— of the writing which may bee knowen it is unlawfull untill hee haue wiped it out well and thorowly Maim in Sotah chap. 4. sect 10. It signified that all the words of the curse should enter into her that if shee were guiltie her name might be blotted out of Israel with infamie by the iudgement of God the swift witnesse against adulterers Mal. 3. 5. if she were guiltlesse the curses written against her were blotted out and should not appeare to her reproch So this word is used in the defacing of sinne through the mercie of God as in Esai 43. 25. I I am he that blâ—tteth out thy transgressions for mine owne sake and will not remember thy sinnes Vers. 24. to bitternesses in Chaldee to cursing meaning that they shall bee evill and bitter in their effect unto her Vers. 25. wave the Meat-offering that is move it to and fro see the notes on Exod. 19. 24. The Hebrewes write that the Priest tooke the ministring vessell wherein the Meat-offering was and put it upon her hands and the priest put his hand under hers and waved it Maim in Sâ—tah chap. 3. sect 15. upon the â—ltar he brought the Meat-offering to the south-west â—orne of the altar like the other Meat-offerings of particular persons and tooke an handfull thereof and burned it on the altar and the residue was eaten by the priests Maim in Sotah chap. 3. sect 15. Of this they further say If the Meat-offering be polluted before it bee put into a ministring vessell it is to bee redeemed as all other Meat-offrings that are polluted before they be sanctified by a ministring vessell and he is to bring another Meat-offring If it be polluted after it is sanctified in a ministring vessell then it is bâ—â—nt And so if shee say I am defiled before the handfull be taken of it or if she say I will not drinke or if her husband will not have her drinke or if
vers 10. Vers. 2. the day that is the time the first opportunity For this rite was fulfilled not the first day that Israel went into Canaan but after as Ios. 8. 30 c. So day is used for time Luke 19. 42. set up or erect to wit stones for pillars as in Exod. 24. 4. to signifie the tribes of Israel who being brought of God into his good land were by this extraordinary â—ite to professe their homage and obedience unto him otherwise to undergoe the curses of his Law Which their consciences accusing them of they might be led unto Christ for redemption froÌ„ the curse with plaister or with lime whiting that the words of the Law might be written thereon a memoriall of Gods benefits unto them This word plaister is used to signifie hypocrisie as Paul called Ananias a p 〈…〉 red or whited wall Acts 23. 3. and the Pharisees are likened to whited or plaistered s 〈…〉 which appeare beautiful outward c. Mat. 23. 27. And that seemeth also to be intended here that all such as seeke life by the workes of the Law which Israel after did Rom. 9. 31 32. have their hearts within hard and stony Ezek. 36. 26. though outwardly they appeare of another nature and colour and have the profession of the Law upon them wherein they glory Rom. 2. 17 23. Therefore afterward blessings and cursings are mentioned vers 12 13. but Moses rehearseth none but curses as being the due of all such hypocrites And from the last verse of this Chapter Paul proveth that as many as are of the workes of the Law are under the curse Gal. 3. 10. Vers. 3. all the words either the ten commandements called the ten words Exod. 34. 28. which are the summe of all Law or all the words following in this chapter See the notes on vers 8. that thou maist goe in and consequently possesse and enjoy the land which figured heaven for the Law promiseth life to them that doe it Rom. 10. 5. though unto man it is unpossible Or it may be read for that thou art come in as being a reason of this seruice and of their dutie to keepe the Law And so the Greeke translateth When as thou art come in Vers. 4. Ebal or Gebal as the Greeke writeth it Gaibal and here the other mount Ger 〈…〉 zim vers 12. is also understood but because the Curses onely are after expressed and they were on mount Ebal therefore it is named Of this mount see v. 12 13. with plaister or with lime as ver 2. Vers. 5. An Altar to signifie God the other party in the covenant as was at mount Sinai Exod 24. 4. and to teach by it and the sacrifices offered thereon that there could be no salvation but by Christ and his sacrifice for remission of sinnes yron that is any yron toole to hew or polish them but they should be as they were naturall to signifie the perfection that should be in Christs humane Nature whereby hee was acceptable to God though before men hee seemed altogether deformed Esay 52. 14. and 53. 2. he was the stone cut out without hands Dan. 2. 34 35. And no man might lift up an yron toole upon these stones to teach that mans wisedome is foolishnesse with God see the notes on Exod. 20. 25. where the axe of man polluteth the Altar of God Vers. 6. of whole stones and not of hewen Exod. 20. 25. Of such whole or entire stones did Iosua build it Ios. 8. 31. Burnt-offerings to obtaine of God by Christ forgivenesse of sins and sanctification of life see the Annotations on Lev. 1. Vers. 7. Peace-offerings to shew their hope of peace and prosperity by Christ and their thankefulnes for his graces see Lev. 3. eat there keeping a holy banquet for the flesh of the peace-offerings were eaten by the owners and Priests Levit. 7. 15 c. This taught them the spirituall joy which they should have in Christ for his deliverance of them from the curse of the Law and his flesh wee doe eat unto life eternall Gal. 3. 13. Ioh. 6. 51. Vers. 8. very plainly or plainly and well or fairly Heb. making them plaine doing them well Hereby is meant a large and faire writing easie to be read of all as in Habak 2. 2. That all sorts of people might have the knowledge of Gods Law and learne to doe the same And by this it appeareth that all the words commanded to be written or the Copie of the Law which Iesus wrote Ios. 8. 32. were not the whole booke of Deuteronomie much lesse all Moses books as some have thought for what stones would suffice for such a worke With these whited stones on whose outside the Law was written we may compare that white stone in Rev. 2. 17. which Christ giveth to all his and in the stone a new name written which no man knoweth saving he that receiveth it those being to shew the worke of the Law outwardly this the worke of Christs grace and Spirit inwardly Compare also 2 Cor. 3. 2 3. Vers. 9. Take heed and heare or Attend hearken and heare as the Chaldee expoundeth it but the Greeke saith Be silent and heare art become the people or art made for a people to Iehovah by renewing of the covenant declared so to be and therefore bound to obey his commandements as it is said For all peoples will walke every one in the name of his God and we will walke in the name of Iehovah our God for ever and ever Mic. 4. 5. Vers. 10. therefore thou shalt Hebr. And thou shalt obey the Chaldee saith shalt receive the Word of the Lord. By obeying or hearkning unto is meant the due observing or keeping of the things spoken as our fathers have not hearkned unto the words of this booke 2 King 22. 13. is explained our fathers have not kept 2 Chron. 34. 21. Commandements or Commandement meaning every one in particular and all in generall for the offending in one point maketh us guiltie of all Iam. 2. 10. See the like in Deut. 5. 10. Vers. 12. Gerizzim called in Greeke Garizein of it and the other mount Ebal Moses said before they were over against Gilgal beside the Okes of Moreh Deut. 11. 30. and Benjamin these six here named were the worthiest tribes all borne of Iakobs wives the free women and none of the handmaids children God shewing hereby the strength and noblenesse of the Blessings above the Curses and that they belong to such children of the free women as Paul teacheth us in an allegorie Gal. 4. 22 31. Howbeit though Moses appointeth these to blesse yet hee expresseth not the blessings by such silence leading his prudent reader to looke for them by another which is Christ Ioh. 1. 17. Act. 3. 26. For silence in the holy story often implieth great mysteries as the Apostle in Heb. 7. teacheth from the narration of Melchisedek in Gen. 14. Vers. 13. for the curse that is to pronounce it In speaking of
turneth aside See the Law concerning this in Deut. 24. 17. Vers. 20. fathers wife of this and the rest that follow see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh God causeth divers curses to be pronounced against this sin the more to deterre men from following the same in any sort Vers. 24. smiteth this word is used sometime for slaying or killing as Deut. 1. 4. and 13. 15. sometime for wounding only Zach. 13. 6. or chastising Deut 28. 27 28. sometime for smiting with the fist of wickednesse Esai 58. 4. or with the tongue Ier. 18. 18. in secret the Greeke expoundeth it by guile Vers. 25. a reward a bribe or gift as the Greeke translateth it gifts and this is the Magistrates sin Deut. 16. 19. and was found in Israel as Mic. 3. 11. The heads thereof judge for bribes to smite in Chaldee to kill a soule that is a person the bloud of an innocent or as the Greeke expoundeth it of innocent bloud which is an effect of briberie as in Ezek. 22. 12. In thee have they taken bribes to shed bloud Vers. 26. Cursed be he the Greeke translateth Cursed be every man and so the Apostle alleageth it Gal. 3. 10. where he giveth this doctrine So many as are of the works of the Law are under the curse that whiles men doe the Law outwardly yet are they cursed by the Law as being privie transgressors for the Law is spirituall but men are carnall sold under sinne Rom. 7. 9 14. confirmeth not or stablisheth not which the Greeke and our Apostle in Gal. 3. 10. expound continueth not For when the just man turneth away from his justices and committeth iniquitie c. all his justice that he hath done shal not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words in Greeke all the words see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law to doe them this is an exposition of the former word confirmeth and sometime the one is put for the other as to confirme the words of this covenant 2 King 23. 3. for which another Prophet saith to doe the words 2 Chron. 34. 31. For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2. 13. And for asmuch as there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight Rom. 3. 20. that the Apostle rightly gathereth as many as are of the works of the Law are under the curse Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ who hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 24. 13. CHAP. XXVIII 1 Vpon condition of observing and doing all Gods commandements hee promiseth many blessings earthly and heavenly 15 But for disobedience he threatneth manifold curses plagues and miseries ANd it shall be if hearkening thou shalt hearken unto the voice of Iehovah thy God to observe to doe all his commandements which I command thee this day that Iehovah thy God will give thee to bee high above all the nations of the earth And all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of Iehovah thy God Blessed shalt thou be in the city and blessed shalt thou be in the field Blessed shall be the fruit of thy wombe and the fruit of thy ground and the fruit of thy cattell the increase of thy kine and the flockes of thy sheepe Blessed shall be thy basket and thy dough trough Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Iehovah will give thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flie before thee seven waies Iehovah will command the blessing to be with thee in thy store-houses and in all that thou settest thine hand unto and he will blesse thee in the Land which Iehovah thy God giveth unto thee Iehovah will stablish thee unto him selfe for an holy people as hee hath sworne unto thee if thou shalt keepe the commandements of Iehovah thy God and walke in his waies And all peoples of the earth shall see that the name of Iehovah is called upon thee and they shall bee afraid of thee And Iehovah will make thee plenteous in good things in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy ground in the land which Iehovah sware unto thy fathers to give unto thee Iehovah will open unto thee his good treasure the heavens to give the raine of thy land in his season and to blesse all the worke of thine hand and thou shalt lend unto many nations and thou shalt not borrow And Iehovah will give thee to be the head and not the taile and thou shalt bee above only and shalt not be beneath if thou hearken unto the commandements of Iehovah thy God which I command thee this day to observe and to doe And thou shalt not goe aside from any of the words which I command you this day to the right hand or to the left to goe after other gods to serve them And it shall bee if thou wilt not hearken unto the voice of Iehovah thy God to observe to doe all his commandements and his statutes which I command thee this day that all these curses shal come upon thee and overtake thee Cursed shalt thou be in the citie and cursed shalt thou be in the field Cursed shall be thy basket and thy dough-trough Cursed shall be the fruit of thy wombe and the fruit of thy ground the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed shalt thou be when thou goest out Iehovah will send upon thee a curse vexation and rebuke in all that thou settest thine hand unto which thou wouldest doe untill thou bee destroyed and untill thou perish quickly because of the evill of thy doings for that thou hast forsaken mee Iehovah will make the pestilence cleave unto thee untill he have consumed thee from off the land whither thou goest to possesse it Iehovah will smite thee with the consumption and with the burning-ague and with an inflammation and with an extreme burning and with the sword and with blasting and with meldew and they shall pursue thee untill thou perish And thy heavens which are over thine head shall be brasse and the earth which is under thee shall be iron Iehovah will give the raine of thy land to be
powder and dust from the heavens shall it come downe upon thee untill thou be destroyed Iehovah will give thee to bee smitten before thine enemies thou shalt goe out against him one way and flee before him seven waies and thou shalt bee for a removing to all the kingdomes of the earth And thy carkasse shall bee for meat to all the fowles of the heavens and to the beasts of the earth and none shall fray them away Iehovah will smite thee with the boyle of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed Iehovah will smite thee with madnesse and with blindnesse and with astonishment of heart And thou shalt bee groping at noone day as the blinde gropeth in thicke darknesse and thou shalt not prosper in thy wares and thou shalt bee onely fraudulently oppressed and robbed all daies and none shall save thee Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not make it common Thine oxe shall be slaine before thine eies and thou shalt not eat thereof thine asse shall be violently taken away from before thy face and shall not returne unto thee thy sheepe shall be given unto thine enemies and thou shalt have none to save Thy sonnes and thy daughters shall be given to another people and thine eies shall see and shall faile with longing for them all the day and there shall be no power in thine hand The fruit of thy land and all thy labour shall a people eat up which thou knowest not and thou shalt be onely fraudulently oppressed and crushed all daies And thou shalt be mad for the sight of thine eies which thou shalt see Iehovah will smite thee with an evill bovle on the knees and on the legs wherof thou canst not be healed from the sole of thy foot even unto the top of thine head Iehovah will bring thee and thy king which thou shalt set overthee unto a nation which thou hast not knowne thou or thy fathers and there thou shalt serve other gods wood and stone And thou shalt be for an astonishment for a proverbe and for a by-word among all peoples whither Iehovah shall lead thee Much seed shalt thou carry out into the field and little shalt thou gather in for the Locust shall consume it Thou shalt plant vineyards and dresse them but thou shalt not drinke the wine nor gather the grapes for the worme shall eat it Thou shalt have olive trees in all thy coast but thou shalt not anoint thy selfe with the oile for thine Olive shall cast his fruit Thou shalt beget sonnes and daughters but they shall not be thine for they shall goe into captivity All thy trees and the fruit of thy land shall the grassehopper possesse The stranger that is within thee shall get up above thee on high on high and thou shalt come downe below below He shall lend to thee and thou shalt not lend to him hee shall bee the head and thou shalt bee the taile And all these curses shall come upon thee and shall pursue thee and overtake thee untill thou bee destroyed because thou hearkenedst not unto the voice of Iehovah thy God to keepe his commandements and his statutes which hee hath commanded thee And they shall be upon thee for a signe and for a wonder and upon thy seed for ever Because thou servedst not Iehovah thy God with joyfulnesse and with goodnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies whom Iehovah will send against thee in hunger and in thirst and in nakednesse and in want of all things and hee will put a yoke of iron upon thy necke untill he have destroyed thee Iehovah will bring against thee a nation from far from the end of the earth as the Eagle flieth a nation whose tongue thou shalt not heare A nation of a strong face which will not regard the face of the old nor shew grace to the young And hee shall eat the fruit of thy cattell and the fruit of thy land untill thou hee destroyed which shall not leave unto thee corne new wine or new oile the increase of thy kine or flockes of thy sheepe untill he have destroyed thee And he shall besiege thee in all thy gates until thine high and fenced walls come downe wherein thou trustedst thorowout all thy land and hee shall besiege thee in all thy gates thorowout all thy land which Iehovah thy God hath given unto thee And thou shalt eat the fruit of thy wombe the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee in the siege and in the straitnesse wherewith thine enemies shall distresse thee The man that is tender among you and very delicate his eie shall bee evill towards his brother and towards the wife of his bosome and towards the remnant of his sonnes which he shall leave So that he will not give to any one of them of the flesh of his sonnes whom hee shall eat because hee hath not left unto him any thing in the siege in the straitnesse wherewith thine enemies shall distresse thee in all thy gates The tender woman among you and delicate which would not adventure the sole of her foot to set it on the ground for delicatenesse and for tendernesse her eie shall bee evill towards the husband of her bosome and towards her sonne and towards her daughter And towards her after-birth that commeth out from betweene her feet and towards her sonnes which shee shall beare for shee shall eat them for want of all things in secret in the siege and in the straitnesse wherewith thine enemy shall distresse thee in thy gates If thou wilt not observe to doe all the words of this Law that are written in this booke to feare this glorious and fearefull name Iehovah thy God And Iehovah will make marvellous thy plagues and the plagues of thy seed plagues great and permanent and sicknesses evill and permanent And he will bring upon thee every disease of Egypt which thou wast afraid because of them and they shall cleave unto the. Also every sicknesse and every plague which is not written in the booke of this Law them will Iehovah bring upon thee until thou be destroyed And yee shall be left with a few men whereas yee were as the starres of the heavens for multitude because thou hearkenedst not unto the voice of Iehovah thy God And it shall be as Iehovah rejoyced over you to doe you good and to multiply you so Iehovah will rejoyce over you to make you perish and to destroy you and ye shall bee plucked from off the Land whither thou goest in to possesse it And Iehovah will scatter thee among all peoples from the end of the earth and unto the end of the earth and there thou shalt serve other gods which thou
that is which lieth in his bosome as Mic. 7. 5. Vers. 57. her after-birth and so her little one therein as the Chaldee expoundeth it the least of her children Vers. 58. fearefull in Greeke marvellous Vers. 59. thy plagues or every of thy plagues as the forme of the Hebrew word implieth thy seed Chald. thy children permanent or firme faithfull and continuing long as Tharg Ionath explaineth which shall dure long upon your bodies Vers. 60. disease or sicknesse in Greeke sorrow Of the plagues of Egypt see Exod. 8. c. Vers. 62. with a few men Greeke in a short or small number Chald. a people of number that is soone numbred See this fulfilled Esay 1. 9. hearkenedst not Chaldee receivedst not the word Vers. 63. will rejoyce although the destruction of the wicked is to themselves miserable yet Gods judgements upon them are unto him his Angels and all the Saints joyfull Rev. 18. 20. Ps. 58. 11 12. Ier. 51. 48. for when the wicked perish there is shouting joy Prov. 11. 10. Vers. 64. and unto the end c. that is from one end of the earth to another A like phrase is from the end of the heavens unto the end of them Matt. 24. 31. Mark 13. 27. This dispersion of the Iewes is visible even to this day serve other gods the Chaldee expoundeth it serve peoples that serve idols but it implieth Gods judgment in giving them over to further sinne see the notes on vers 36. Vers. 65. not finde ease or not have quietnesse Vnto this curse of the Law for sinne is opposed the promise of grace in Christ Ier. 31. 2. a trembling heart in Greeke a faint or discouraged heart See Levit. 26. 36. Esay 1. 5. failing of eies in Greeke failing eies that shall looke for deliverance but not see it pining of soule in Greeke a melting soule that is sorrowfull and fearefull See Lev. 26. 16. 1 Sam. 2. 33. Vers. 66. hanging in doubt that is uncertaine as after followeth So the Greeke thy life shall bee hanging before thine eies not have assurance of thy life or not beleeve in thy life in Greeke not beleeve thy life that is have no assurance of it but alwaies feare death Vers. 67. Who will give that is O that it were evening see Deut. 5. 29. A lively description of misery wherein every houre by night or by day seemeth long and tedious Compare Iob 7. 3 4. Vers. 68. to Egypt the house of bondage Exod. 20. 2. and figure of spirituall bondage under sinne and Satan in which estate the Law leaveth all men till they be redeemed by grace in Christ. So another Prophet saith They shall not dwell in Iâ—hovahs land but Ephraim shall returne to Egypt and they shall eat uncleane things in Assyria Hos. 9. 3. CHAP. XXIX Mosâ—â— being to renew the covenant exhorteth Israel to obedience by the mâ—mory of the workes they have seene 10 All stand before the Lord to enter into his covenant 18 The great wrath on him that flattereth himselfe in his wickednesse 29 Secret things belong unto God THese are the words of the covenant which Iehovah commanded Moses to strike with the sonnes of Israel in the land of Moab beside the covenant which he stroke with them in Horeb. And Moses called unto all Israel and said unto them You have seene all that Iehovah did before your eies in the land of Egypt unto Pharaoh and unto all his servants and unto all his land The great tentations which thâ—e eies have seene the signes and those great wonders Yet Iehovah hath not given unto you an heart to know and eies to see and eares to heare unto this day And I have lead you forty yeares in the wildernesse your cloathes are not waxen old upon you and thy shooe is not waxen old upon thy foot Ye have not eaten bread neither have you drunke wine or strong drinke that yee might know that I am Iehovah your God And yee came unto this place and Sihon king of Heshbon and Ogh king of Bashan came out against us unto battell and wee smote them And we tooke their land and gave it for an inheritance to the Reubenites and to the Gadites and to halfe the tribe of the Manassites Therefore yee shall keepe the words of this covenant and doe them that ye may wisely doe all that yeâ— doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee stand this day all of you before Ieho 〈…〉 your God your heads of your tribes your elders and your officers all the men of 〈◊〉 Your little ones your wives and thy 〈◊〉 that is within thy campe from the 〈◊〉 of thy wood unto the drawer of thy water That thou shouldest passe into the covenant of Iehovah thy God and into his 〈◊〉 which Iehovah thy God striketh with â—â—ee this day That hee may stablish thee this day for a people unto himselfe and that he may bee unto thee a God as hee hath spoken unto thee and as hee hath sworne unto thy fathers to Abraham to Isaac and to Iakob And not with you your selves alone doe I strike this covenant and this oath But with him that is standing here with us this day before Iehovah your God and with him that is not here with us this day For ye know how we have dwelt in the land of Egypt and how wee have passed in the midst of the nations which yee passed by And yee have seene their abominations and their filthy idols wood and stone silver and gold which were with them Lest there should be among you man or woman or family or tribe whose heart turneth away this day from Iehovah our God to goe to serve the gods of those nations lest there should bee among you a root that beareth gall and wormewood And it be when he heareth the words of this oath that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde the drunken to the thirsty Iehovah will not spare him but then the anger of Iehovah and his jealousie shall smoke against that man and every curse that is written in this book shall lie upon him and Iehovah will bloâ— out his name from under the heavens And Iehovah will separate him unto evill out of all the tribes of Israel according to all the curses of the covenant that is written in this book of the Law And the after generation your sonnes that shall rise up after you and the stranger that shall come from a farre land shall say when they shall see the plagues of that land and the sicknesses thereof wherewith Iehovah hath made it sicke That all the land thereof is brimstone salt and burning that it is not sowen neither springeth nor any grasse groweth therein like the overthrow of Sodom and Gomorrâ—h Admah and Zebojim which Iehovah overthrew in his anger in his wrath Even all nations shall say Wherefore hath Iehovah done thus unto this land what meaneth the heat
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions and other Records and Monuments of the Hebrewes But chiefly by conference with the holy Scriptures MOSES his words lawes and ordinances the Sacrifices and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL are explained With an Advertisement touching some objections made against the sinceritie of the Hebrew Text and allegation of the Rabbines in these ANNOTATIONS As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke BY HENRY AINSWORTH LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
pray Forgive us our debts Mat. 6. 12. thereby is meant our sinnes Luk. 11. 4. with many other like of profitable use in letters words and phrases throughout the Bible And the more to excite men to search and conferre the scriptures I will note a few moe not unlike the former The name of God and of Christ how often is it mentioned in the holy booke yet not alwaies understood How be it the Prophets and Apostles open themselves one saying he shall build an house to my name 2 Sam. 7. 13. another he shall build an house to me 1 Chro. 17. 12. so Christ saith for my name Mat. 19. 29. that is for me and the Gospell Mark 10. 29. for my name sake Luk. 21. 12. that is for my sake Mark 13. 9. So things spoken by the Prophets in the Lords name 1 Chro. 21. 19. were the Lords commandements 2 Sam. 24. 19. accordingly Iames saith of the Prophets they have spoken in the name of the Lord Iam. 5. 10. and where the Prophet saith the Iles shall wait for Christs law Esa. 42. 4. the Apostle expoundeth it the Gentiles shall trust in his Name Mat. 12. 21. When David saith he prayed before the Lord 1 Chro. 17. 25. and the like is spoken of Ezekiah 2 King 19. 15. the meaning is that they prayed unto the Lord as is expressed in 2 Sam. 7. 27. and Esa. 37. 15. Like wise the kneeling before Christ. Math. 27. 29 is called the worshipping of him Mark 15. 19. and when the Devill would have had Christ done worship before him Luk. 4. 7. he knew that in so doing he should worship him Matth. 4 9. yet many at this day though they pray and doe worship before images and idols they will not be a knowne that they pray or doe worship unto them It is needfull for us to understand that as the scriptures are a 2 Kin. 22. 13. with 2 Chron. 34. 21. of God so whatsoever is written in them is written unto all of us this will increase our faith and our odedience If any doubt hereof the Evangelists cleare it for when one writeth God spake unto Moses Mark 12. 26. another saith it was spoken unto you by God Matth. 22. 31. Againe Moses said Matth. 22. 24. is as much as Moses wrote unto us Mark 12. 19. So Christs blood shed for many Mat. 26. 28. is applied in particular shed for you Luk. 22. 20. If men would thus minde all the precepts and promises in the Bible it would greatly further them in godlinesse now the Lord complaineth of the contrary I have written unto them the great things of my law but they are counted as astrange thing Hos. 8. 12. For these causes I have chiefly laboured in these annotations upon Moses to explaine his words and speeches by conference with himselfe and the other Prophets and Appostles all which are commenters upon his lawes and do open unto us the mysteries which were covered under his veile for by a true and sound literall explication the spirituall meaning may the better be discerned And the exquisite scanning of words and phrases which to some may seeme needlesse will be found as painfull to the writer profitable to the reader Our Saviour hath confirmed the Law unto every jote and tittle Matth. 5. 18. that we should not thinke any word or sentence to be used in vaine On the contrary the mistaking of phrases oft times occasioneth errour as from Iakobs speech in Genesis 48. 16. let my name be called on them and the name of my fathers Abraham and Isaak some would gather the doctrine of prayer unto the dead or saints departed whereas the phrase there meaneth not prayer at all but to be named of them as their children as by other scriptures compared may be seene Dan. 9. 19. Esay 4. 1. Next this main helpe of the scriptures themselves I compare the Greek Chaldee versions the first of them being in the world before Christs comming in the flesh the other soon after both of great authority especially the Greeke honored even by the Apostles in their so often following not onely the words but even the Theologicall exposition Of many I will produce these few examples In Esay 11. 10. Christ is promised for an ensigne of the peoples this the Greeke version explaineth to rule over the nations and so doth Paul alledge it in Rom. 15. 12. In Prov. 3. 34. God scorneth the scorners the Greek translateth he resisteth the proud and Iames followeth their very words Iam. 4. 6. In Prov. 11. 31. the righteous is recompensed in the earth the Greeke saith he is scarcely saved and Peter saith the same 1 Pet. 4. 18. In Esay 42. 4. the yles wait for Christs Law the Greeke interpreteth it the Gentiles shall trust in his name and the holy Ghost approveth this in Matth. 12. 21. When Moses saith of man and wife they shall be one flesh Gen. 2. 24. the Greeke addeth they two and so the words are cited in Mat. 19. 5. Mar. 10. 8. Eph. 5. 31. 1 Cor. 6. 16. Where Christ saith in David my eares thou hast digged or opened Psal. 40. 7. the Greeke expoundeth it a body thou hast fitted me and the same words Paul bringeth as Scripture in Heb. 10. 5. So many Greeke words are found in the Apostles writings according to the Greeke version of the Prophets as Aretas praises in 1 Pet. 2. 9. from Esay 42. 12. and 43. 21. and 63. 7. Thaumázontes prosopa in Iude vers 16. are such as regard accept or honour the persons of men from Deut. 10. 17. Prov. 18. 5. Iob 22. 8. Kuberneses Counsells that is Counsellors in 1 Cor. 12. 28. from Prov. 11. 14. and 20. 18. and 24. 6 Mamona tes adikias in Luk. 16. 9. is false or deceitfull riches opposed in v. 11. to the true as the Hebrew Sheker is often turned Adikia Psal. 119. 29. 69. 104. 163. Wherefore as occasion is offered I observe sundry things from the Greek translatiō which serve for the better understanding of Moses text other scriptures that have referēce to th same Concerning the Chaldee paraphrast and other Heberew doctors of the ancienter sort and some later of best esteeme for learning as Maimony or Rabbi Moses ben Maimon who abridged the Talmuds others I alledge their expositions for two causes the one one to give light to the ordinances of Moses touching the externall practice of them in the common wealth of Israel which the Rabbines did record and without whose helpe many of those legall rites especially in Exodus and Leviticus will not easily be understood By their records also many particulars about the Passeover which Christ kept Matt. 26. the Phylacteries which the Pharisees wore Mat. 23. other things mentioned in the Evangelists will much be cleared whereof see the annotations on Exod. 12. and Exod. 13. 19. As for the theologicall exposition therein the later Rabbines are for the most part blinde but we are
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
mortification and regeneration of nature The same word is applyed figuratively to other parts as to the lips of a stammerer which use superfluity in speaking Exod. 6. 30. and to the heart covered with a fat skinne Lev. 26. 41. Esay 6. 10. to the â—are stopped that it cannot heare Ier. 6. 10. And spiritually all sinne is signified by this superfluous foreskin as the Apostle mentioneth the superfluity of maliciousnesse to bee put away Iam. 1. 21. and the uncircumcision of our flesh is joyned with our estate dead in sinnes Col. 2. 13. The Hebrew Doctors also did thus understand it for the foreskinne of the heart in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wickednesse of the heart and in Deut. 10. 16. the Greek interpreters translate it hardnesse of heart The uncircumcised eare in Ier. 6. 10. and heart in Lev. 26. 41. the Chaldee calleth foolish and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee wicked and sinners the superfluous foreskin signifieth the strength of uncleannesse saith R. Menachem on Gen. 17. And in speech of Adams sinne the Iewes have a proverb that the first man Adam drew over or gathered his superfluous-foreskin that is broke the covenant of his God and became a sinner R. Menachem on Gen. 3. Also when the word is applyed unto trees it signifieth the impuritie of the fruits which might not be eaten of Lev. 19. 23. and the Hebrew Doctors write that as Epicures and they that deny the Law of God the Resurrection of the dead the comming of the Redeemer and other such like so he that draweth over or gathereth his superfluous foreskin that is maketh him-selfe againe uncircumcised hath no part in the world to come that is in eternall life but shall bee cut-off and perish and be damned for their great wickednesse and sinne for ever and ever Maimony in Misn. treat of Repentance ch 3. S. 6. asigne or token which sheweth one thing to the eye another thing to the mind The Apostle calleth it also a seale Rom. 4. 11. which serveth for assurance of the thing signified And so the Hebrew Doctors use the phrase of sealing their off-spring with the signe of the holy covenant Maimony in Misn. treat of Circumcision ch 3. S. 3. And that they tooke not this for a carnall signe appeareth by their words in the booke called Zohar where treating upon this Section of the Law they say At what time a man is sealed with this holy seale of this signe of Circumcision thenceforth he seeth the holy blessed God properly and the holy soule is united with him If he be not worthy that he keepeth not this signe what is written By the breath of God they perish Iob 4. 9. for that this seale of the holy blessed God was not kept But if he be worthy and keepe it the holy Ghost is not separated from him Our Apostle openeth the mystery more heavenly whiles hee calleth the signe of circumcision a seale of the righteousnesse of faith Rom. 4. 11. and if thou be a transgressor of the Law thy circumcision is made uncircumcision Circumcision is that of the heart in the spirit not in the letter Rom. 2. 25. 29. Vers. 12. a son of eight dayes that is a man child of eight dayes old meaning in the 8 day Which time was so strict that if the eight day fell to bee the Sabbath yet they circumcised the child therein Ioh. 7. 22. And so it is in the Hebrew Canons Circumcision in the time thereof driveth away the Sabbath that is a man must omit the keeping of the Sabbath for to circumcise in due time Maimony treat of Circumcision ch 1. S. 9. God appointed the eighth day as the first convenient time For creatures new borne were counted as in their blood and unclean for seven dayes and in the eighthday they might be offered unto the Lord Levit. 22. 27. and so in mankind Levit. 12. 2. 3. The same number of dayes was observed in many other things as for the consecration of the Priests Levit. 8. 33. 35. and 9. 1. the clensing of Lepers Levit. 14. 8. 9. 10. and of persons with uncleane issues Lev. 15. 13. 14. the clensing of polluted Nazirites Num. 6. 9. 10. and for purifying the altar Ezek. 43. 26. 27. and sundry the like In all which as the Sabbath day ever came over their heads within that space which day was a signe of sanctification from the Lord Exod. 31. 13. so Christ ending all figures and resting the Sabbath day in the grave rose up from death the eighth day which was the first of the weeke following whose death was a full clensing of all our sinnes and his rising againe our justification Mark 16. 1. 2. 6. Rom. 4. 25. And in him are wee circumcised with the circumcision done without hands in putting off the body of the sins of the flesh by the circumcision of Christ being buried with him in Baptisme Col. 2. 11. 12. R. Menachem on Gen. 17. saith Circumcision was therefore done on the eighth day that the Sabbath might pass over it for there is no eighth day without a Sabbath shall be circumcised by the parents masters or Magistrates The Hebrew Doctors say the charge lyeth upon the father to circumcise his sonne and upon the master to circumcise his servants borne in the house or bought with money If the father or master transgresse and circumcise them not c. then the Iudges are commanded to circumcise him whether it be son or servant in due time that there be no uncircumcised left in Israel nor among their servants If the thing bee hidden from the Iudges and they circumcise him not when he is wexen great he is bound to circumcise him-selfe And every day that passeth over him after he is wexen great and he circumciseth not himselfe loe hee breaketh the commandement Maimony treat of Circumcis ch 1. S. 1. 2. male who had by nature that foreskin of the flesh to be cut off the females wanting it were not to keep this rite though they were as well as men within the covenant of grace in Christ Gal. 3. 28. and therefore baptisme the signe of the covenant now under the Gospell which is come in place of Circumcision Col. 2. 11. 12. is given both to men and women Act. 8. 12. Moreover the woman is comprehended under the man as her head 1 Cor. 11. 3. who onely had this signe in his flesh with effusion of blood which alwaies had respect unto and accomplishment in the blood of Christ figured by the male Heb. 9. 22. 23. 24. Here also the Hebrewes write that a child who is borne as if he were circumcised without a foreskin the blood of the covenant must bee made to drop from him in the eighth day A child that is both male and female must also be circumcised the eighth day Likewise if any be cut out of the side of his mothers body And who so hath two
anguish of his soule besought his brethren for favour but they would not heare him Genes 42. 21. Vers. 24. no water into such a dungeon was Ieremie put Ier. 38. 6. and out of such a pit in figure God delivereth his people as Zacharie 9. 11. I have sent forth thy prisoners out of the pit wherein is no water Vers. 25. eate bread so doe the wicked eating Gods people Psal. 14. 4. This sheweth they wanted remorse or sought at least to put it away with banqueting as eating of bread sometime signifieth Exod. 18. 12. See also Gen. 25. 34. way-faring-company of Ism. the Greeke translateth wayfaring Ismaelites and the Chaldee calleth them a troupe of Arabians After in verse 28. they are called Madianites and in verse 36. Medanites so they were a mixt people dwelling in that country called therefore by the Chaldee Arabians which signifieth Mixed people see Gen. 10. 7. Gilead which was a place of merchandise as appeareth also in Ier. 8. 22. and 22. 6. and 46. 11. spicerie in Hebrew Necoth which is thought to be a certaine fruit of some waxe baum or rosin as the Greeke translateth it a thing good to heale wounds Ier. 8. 22. and 46. 11. and 51. 8. myrrh or Ladanum which is a sat moisture on the herb Ladum or the fruit of the Lot tree according to the Hebrew name Lot So Gen. 43. 11. Or according to the Greeke Stacte commonly called Storax liquida which is made of the fatte of new myrrh as Dioscorides saith in b. 1. c. 62. V. 26. conceale or cover hide his blood Iob 16. 18. Vers. 27. hearkened or heard and so consented and obeyed Vers. 28. Midianites children of Midian Abrahams sonne by Keturah Genes 25. 2. who dwelt in the Ismaelites country which also were Abrahams children by Hagar Gen. 16. 15. therefore they are here called by both names So in Iudg. 8. 22. 24. 26. It may also bee translated thus And the men the Midianite merchants passed by shekels or shillings this word the Chaldee expresseth which wanteth in the Hebrew What a shekel was see noted on Genes 20. 16. Christs price was a little more whom Iudas Iscariot sold for 30. shekels Mat. 27. 3. yet that was but the price of a slaves life Exod. 21. 32. here Ioseph is by the counsell of his brother Iudas the Patriarch sold for a slave Psal. 105. 17. for twenty shekels After by the law mens persons of Iosephs age were in case of vowes valued at twenty shekels Levit 27 5. but those were shekels of the sanctuary double the value of common shekels The Hebrew Doctors referre unto this that threatning against Israel because they sold the just one for silver and the poore for a paire of shooes Amos 2. 6. and they feigne that of the 20. shekels every of the tenne Patriarchs had two shekels to buy shooes for their feet Pirkei R. Eliez ch 38. Vers. 29. rent his clothes a signe of sorrow and renting of the hart with griefe Ioel 2. 13. So Iakob did v. 34 others Iob 2. 12. Gen. 44. 13. Num. 14. 6 Vers. 30. is not to weet alive so hee thought and so the phrase signifieth Ier. 31. 15. for he supposed his brethren had killed him as verse 20. Vers. 31. a kid or goat-bucke By this pollicie Iakob should suppose his sonne was dead and and make no further inquirie after him Vers. 33. is torne is torne or tearing is torne that is surely torne the Chaldee saith killed This is added to all Iakobs former sorrowes and one of the most grievous for which he admitted no comfort verse 35. Isaak also was yet alive and a partaker of his son Iakobs griefe See the notes on Gen. 35. 29. Vers. 34. sackcloth another signe of sorrow with which they sometime added earth or ashes upon their heads 2. Sam. 3. 31. 1 King 21. 27. Nehem. 9. 1. Est. 4. 1. Vers. 35. all his sonnes the evill doers counterfeit sorrow and conceale their cruell fact Reuben himselfe also keepeth counsell The Rabbines say they had bound themselves by a curse not to bewray it R. Eiezer per. 38. to hell or to the grave the word meaneth not the grave digged or made with hands named in Hebrew Keber but the common place or state of death here called in Hebrew Sheol which hath the signification of craving or requiring because it is one of the foure things that are never satisfied Prov. 30. 15. 16. The Greeke and new Testament usually translate it Hades or Haides which word is by change of letters formed of the Hebrew Adam and Adamah the earth unto which for sinne God hath condemned Adam and all his race to returne Gen. 3. 19. For so in the first booke of the ancient Greeke oracles of Sibylla it is said they call it Haden for that Adam first went thither when he tasted death As Abram is in Greek Habram Gen. 12. 1. and Habraam Luk. 3. 34. and Mizraim in Greeke is Misrain Gen. 10. 6. Hemam is Haiman Gen. 36. 22. so of Adam they formed Haiden and after the Greeke termination Haides or Hades such changes of letters are usuall The Chaldee paraphrase when it keepeth not the Hebrew word most commonly translateth it the house of the grave or place of buriall Our English commeth from the old Saxon or German word Helle in which tongues originally Hel signifieth High and Deepe Leh is low and so it meaneth a low or deepe place and agreeth with the Hebrew Sheol which is said to be Low and Deepe Deut. 32. 22. Iob 11. 8. And as death is appointed for all men so is this Sheol Psal 89. 49. Eccles. 9. 10. as death is sometime desired of the godly so Iob desired to be hid in Sheol Iob 14. 13. By this Hell therefore in Scripture is not meant the place of the damned onely but of all that goe out of this world as Sibylla in the fore-named place saith all earthly men are said to goe into the houses of Haides And as for the wicked they have a prison 1 Pet. 3. 19. and place of torments in hell Luk. 16. 23. which the Scripture calleth everlasting fire Mat. 25. 41. and by another Hebrew name Gehenna whereof see Mat. 5. 22. the Greekes called that place Tartaros Homer Iliad 8. unto which word the Apostle hath reference in 2 Pet. 2. 4. Tartarosas He cast them downe to Hell or into Tartarus So on the contrary Heaven is not onely the place of the Angels and holy men but generally all above us as the aire sphears c. where the fowles flye and the sunne and stars runne their courses as is shewed on Gen 1. 7. And the place of joyes in heaven is called the garden of Eden or Paradise Luk. 23. 43. to which the heathens alluded by the garden of Alcinous Homer Odyss 7. Iakob therefore by going downe to hell meaneth a departing out of this life into the common place and state of death whither all must goe So after in
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before
thee out from Egypt And thou shalt keepe this statute in his season from yeere to yeere And it shal be when Iehovah shall bring thee into the land of the Canaanite ashe sware unto thee and unto thy fathers and shall give it thee That thou shalt cause all that openeth the wombe to passe unto Iehovah and all that openeth the wombe of the yong of a beast which thou shalt have the males shall bee Iehovahs And all that openeth the wombe of an asse thou shalt redeeme with a lambe and if thou wilt not redeeme it then thou shalt breake the necke of it and all the first-borne of man amongst thy sons shalt thou redeeme And it shall be when thy son shall aske thee to morrow saying What is this that thou shalt say unto him By strength of hand Iehovah brought us out from Egypt from the house of servants And it was when Pharaoh was hard to send us away that Iehovah slew every first-borne in the land of Egypt from the first-borne of man even to the first-borne of beast therefore I sacrifice to Iehovah all that openeth the wombe the males and every first borne of my sonnes I redeeme And it shall bee for a signe upon thy hand and for phylacteries betweene thine eyes for by strength of hand Iehovah brought us out from Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was when Pharaoh had sent away the people that God led them not the way of the land of the Philistines though that was neere for God said lest the people repent when they see warre and they returne to Egypt But God led the people about by the way of the wildernesse of the red sea and the sons of Israel went up harnessed out of the land of Egypt And Moses tooke the bones of Ioseph with him for he had swearing sworne the sons of Israel saying God will visiting visit you and yee shall cary up my bones from hence with you And they journeyed from Succoth and encamped in Etham in the edge of the wildernesse And Iehovah went before them by day in a pillar of a cloud to lead them the way by night in a pillar of fire to give them light for to 〈◊〉 by day and night He tooke not away 〈◊〉 pillâ—â— of the cloud by day and the pillar of 〈◊〉 by night before the people Annotations SAnctifie or Hallow Consecrate that is put apart unto holy use for me and my service The men and uncleane beasts were to be redemed with money which was given to the Lords Priests the cleane beasts were to bee killed in sacrifice to the Lord Numb 18. 15. 16. 17. Moses is commanded here to teach this unto Israel Afterwards the Levites were taken for all the first-born Israelites and imployed in the service of the Lord Numb 3. 6. 12. that which openeth so the holy Ghost translateth it in Greeke Luk. 2. 23. but the Hebrew phrase is the opening or emission of every wombe or matrice meaning the first birth of man or beast and so the Chaldee in v. 13. expoundeth it the first-borne and in Exod. 34. 19. 20. the Greeke translateth it first-borne or firstling This law signified that Gods people which are a congregation of first-borne Heb. 12. 23. Exod. 4. 22. being redeemed from death by the blood of Christ should both themselves and theirs be consecrated to the service of the Lord Rom. 6. 13. 19. 22. and 12. 1 even as he is their God and sanctifieth them to himselfe from the wombe Psal. 22. 11. Esay 46. 3. Ier. 1. 5. Gal. 1. 15. V. 3. Remember The Heb. Zacor here in Exo. 20. 8. and Ios. 1. 13. are properly indefinites signifying To remember but used for Imparatives as Halok To go 2 Sam. 24. 12. is explained Lok Go thou in 1 Chro. 21. 10. To eat and to drink Esay 22. 13. is expounded Letus eat and drinke 1 Cor. 15. 32. and in Gr. Chairein To rejoice for Rejoyce thou 2 Ioh. 1. 10. But there be of the Hebrewes that say the word Zacor is indefinite because we are bound for ever to remeÌ„ber this matter R Elias in Sepher reshith chocâ—â—ah treat of Holinesse ch 6. This remembrance here commanded was not onely to keepe in minde for themselves but to mention and speake of it to others as after Moses saith in ver 8. Thou shalt shew thy sonne c. The Hebrew canons say It is commanded by the Law to tell of the tentations and marvellous workes which were done to our fathers in Egypt upon the fifteenth day of Nisan that is March as it is written in Exod. 13. 3. Remember this day c. and in vers 8. Thou shalt shew thy sonne c. And although he have no sonne though they bee great wise men they are bound to tell of the going out of Egypt and who so maketh a long speech of the things that fell out and came to passe it is commendable in him Maimony in Misneh treat of Leven ch 7. S. 1. servants the Greeke and Chaldee expound it servitude or bondage strength of hand the Greek expoundeth it strong hand and so Moses him-selfe speaketh in vers 9. This manner of deliverance figured also our redemption by Christ who being stronger than Satan the strong man armed overcame him and tooke from him all his armour wherein he trusted and divided his spoiles Luk. 11. 21. 22. levened of this see Exod. 12. 8. 15. It figured our sanctification in abstaining from all corruption in doctrine and conversation Matt. 16. 12. 1 Cor. 5. 8. Vers. 4. Abib which the Greeke translateth New fruits the word signifieth a greene eare or 〈◊〉 of corne Exod. 9. 31. and because in those Countries corne was â—ared and began to bee ripe in this moneth as witnesseth Philo in his third booke of Moses life it was called therefore Abib some of the Greekes name it the moneth of floures as Macâ—rius Egypt in Hom. 47. It was part of March and part of April as we now call the moneths see also Exod. 12. 2. Vers. 5. Canaanite that is as the Greeke translateth Canaanites and Chethites c. see Gen. 10. 16. 18. Iebusite the Greeke version addeth Gergesites and Pherezites to make up the number of seven which is here understood as in Deut. 7. 1. serve that is observe as Exod. 12. 25. or as the Greek translateth doe this service which after followeth Vers. 6. Seven or a seven a weeke of daies figuring our whole life see Exod. 12. 15. a feast which among other duties was kept with an holy convocation Levit. 23. 8. Vers. 8. shew thy sonne It is commanded that wee shew our sonnes though they aske not according to the knowledge of the sonne must his father teach him saith Maimony in treat of Leven ch 7. S. 2. because or for this which Iehovah did unto me understand This is done or This feast we keepe for or because of that Such want of words is oft in the Scripture as in 2 Sam. 23.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphtali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihoseph Vers. 11. ingraver in stone or stone cutter Ieweller This engraving in precions stone and that like a signet with the names of the Sonnes of Israel signified the firme and perpetuall love memoriall esteeme and sustentation of the Church of Christ Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches that is bellow places in which the stones were set fast see v. 4. Vers. 12. a memoriall The G. addeth a memorial concerning them In this worke Aaron was a figure of Christ Hebrewes 7. 28. the Sonnes of Israel of all Saints called the Israel of God Galath 6. 16. The two Beryll stones square and of equall 〈…〉 sse signified the like precious faith and 〈…〉 tie which all have obtained before God 〈◊〉 〈…〉 〈◊〉 〈◊〉 1. Galathians 3. 28. 29. The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel Genesis 45. 7. 1â— and 49. 24. The 〈◊〉 on which they are borne signified the power and principalitie which Christ hath 〈…〉 Church presenting the same by his mediation pure and holy unto God and causing them to 〈…〉 perpetuall memorie Esay 9. 6. and 22. 〈◊〉 Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12. Verse 14. at the end or equall of like proportion So in verse 22. The Chaldee translateth limited the Greeke mixed with floures 〈◊〉 Hebr. give which word is used for making firme fast and steadie as the Scriptures shew one Prophet saying Thou hast given 1 Chron. 17. 22. an other saying for it Thou hast confirmed 2 Sam. 7. 24. So after in verse 25. Vers. 15. Brestplate in Hebrew Choshen which is not easie to interpret but because it was an ornament of the brest we call it a Brestplate Iosephus in his Greeke Antiquities booke 3. chap. 8. keepeth the Hebrew Essen the Lxx. Interpreters usually translate it Logeion and Logion as being the 〈◊〉 ornament because by Urim and Thummim that was therein God gave answers to the governours Numb 27. 21. It hath affinity with Cha 〈…〉 that signifieth silence as implying a silent oracle to be seene on the brest of the high Priest rather then heard Also with Chazah that signifieth seeing and so we may English it the Contemplation or Consideration of judgement and it noteth the care that the Priest should have of answering judgment and equitie to them that asked of God by him Whereof see more in the notes on v. 3â— cunning workman woven both sides alike Verse 16. doubled Maimony in the foresaid treatise chap. 9. Sect. 6. explaineth it thus that the cloth of the Brestplate was woven with cunning worke of gold and of blew purple scarlet and fine linnen with 28. threds as is before shewed The length of it was a cubit that is two spannes and the bredth of it 〈◊〉 and they doubled it into two so it was a strain every way foursquare And they set thereon foure 〈◊〉 of stones expressed in the Law and every stone was fouresquare c. Verse 17. Foure rewes as the twelve tribes encamping about Gods Tabernacle were in foure quarters East West North and South three tribes in every quarter Numb 2. Sardius or Sardine a precious stone called in Hebrew Odem of Adam which signifieth Ruddie Lam. 4. 7. for it was a blood-coloured stone Accordingly the Chaldee Paraphrase calleth it Samkan and Thargum Ierusalemy Samketha that is Red. In the Greeke and by the holy Ghost in Rev. 21. 20. it is named a Sardius of Sardis a chiefe City in Asia where such stones were On this stone the name of Râ—ben was engraved and it foreshewed the warlike state of that Tribe which frontierd upon the enemie and in Sauls daies conquered the Hagaruns 1 Chron. 5. 10 and went armed before their brethren at the conquest of Canaan Ios. 4. 12. 13. Topaz so named of the Greeke Topazion here and in Revel 21. 20. In Hebrew Pitdah from the letters of which word transplaced Topad or Topaz are derived It was a precious stone found in â—thiopia Iob 21. 19. By the Hebrew Doctors and also by Plinie in his 〈◊〉 booke chap. 8. the Topaz is of a glorious greene colour and 〈◊〉 in his 16. Booke of a golden colour Hereupon one sore of Topaz is of Plinie named Prasâ—eides Greene coloured and to this the Chaldee name agreeth darkan in Onkelos and Iarkatha in Thalgum Ierusalemy both signifying greene On this stone Symeons name was graved of which Tribe there was little glory till Ezekias daies when the Symeonites smoâ—e the râ—â—nant of Amaleeke 1 C 〈…〉 4. 42. 43. Smâ—â—agd or Emeraâ—ld as it is also Englished In Hebrew it is called Barekath of Barak which is Lightning Ezek. 1. 13. and the Chaldee names agree hereunto But the Greeke 〈◊〉 it Smaragdos and so the holy Ghost in Revel 21. 19. Which Smaragd or Emerauld is of a most goodly and glorious greene colour that the eye of man is delighted refreshed but neverfilled with the looping upon it as Plinie in his 37. booke chap. 5. saith And as there are many sorts of Emeraulds so some glister like the Sunne whose Charret is therfore feigned by Poets to shine with cleare Smaragds Ovid Metamorph. 2. and the Greeke name as well as the Hebrew implieth so much Smaragd as being Maragd of Maira to shine On this stone Levi was engraved So the Ierusalemy Thargum upon this place having named these three stones addeth write plainely upon them the names of the three Tribes Reuben Symeon Levi. So this glistering stone foreshewed Levies glory who should reach Iacob Gods judgments and Israel his Law Deut. 33. 10. whose lightnings doe illuminate the world Psal. 97 4 Of Levi came Moses and Aaron and all the Priests and Iohn the Baptist who shined as Emeraulds in the Church So the covenant of grace is resembled by a Rain-bow of an Emerauld colour in Revel 4. 3. Vers. 18. Chalcedonie in Hebrew Nophec which the Chaldee of Onkelos turned Ismeragdin that is the Smaragd forem entioned but Thargum Ierusalemy calleth it Cadcedana to which the name given it by the holy Ghost Chalcedon Revel 21. 19. agreeth The Greeke version hath Anthrax that is a Carbuncle and so the Chalcedonte is like unto a Carbuncle and one sort of it as Plinie sheweth in booke 37. chap. 7. This Charcedonie as it is also called shineth cleare like a starre but somewhat purple-coloured and the Carbuncle which is so called Pyropus hath the name of fire like which it shineth The ground of this Chalcedonie seemeth to bee the Hebrew Cadcod mentioned in Esay 54. 12. On this stone Iudahs name was graven In Caleb Othoniel David and Solomon this stone shewed his glory but above all in Christ who came of this Tribe according to the flesh Hebrewes 7. 14. Saphir this is the Hebrew name kept also in
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
one of those fiery serpents a figure of Christ as himselfe hath opened it saying As Moses lifted up the serpent in the wildernesse even so must the Son of Man be lifted up Ioh. 3. 14. For as this had the similitude of a serpent but had no venome so Christ had the similitude of a sinfull man yet without sin Heb. 4. 15. upon a pole or for a signe the originall Nes signifieth an ensigne or banner lifted up on high and is here by the Grecke and Chaldee translated a signe meaning a pole or pertch which is usually set up for a signe or signification of some thing And hereupon our Saviour useth the word of lifting up or setting on high in Joh. 3. 14. meaning of his crosse upon which he was lifted up at his death or of the the preaching of him crucified as elsewhere he likewise saith When ye have lifted up the Son of Man Ioh. 8. 28. and againe when he signified What death he should die he said And I if I be lifted up from the earth will draw all men unto me Ioh. 12. 32. So the setting of this Serpent on a pole or signe was a figure unto them of Christ to be crucified and preached unto the world for salvation when hee looketh upon it shall live or then he shall see or looke upon it and he shall live so implying both a commandement and a promise And this was the reason of the putting it upon a pole that the people which were farre off might presently see it every man from his place As the Serpent lifted up was a figure of Christ so the looking upon it signified faith in Christ as it is written At that day shall a man looke to his Maker and his eyes shall have respect to the holy one of Israel Esay 17. 7. And thus our Lord himselfe expoundeth it As Moses lifted up the Serpent in the wildernesse even so must the Sonne of Man be lifted up that whosoever BELEEVETH in him should not perish but have eternall life Iohn 3. 14 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus Hee shall looke upon it and live if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith when they submitted their heart unto their Father which is in heaven they were healed otherwise they perished shall live that is shall bee healed and have his life and health continued as in Esay 38. 21. he shall live that is shall recover or be cured And by this recovery and continuance of naturall life was figured life eternall to all that beleeved in Christ Iohn 8. 15. who is the root of Iesse standing up for an ensigne of the people whereunto then at 〈◊〉 should seeke Esay 11. 10. And the worke of 〈◊〉 was hereby lively signified As they that were bitteâ— with these sâ—rpents if they looked upon their sores and not to the signe 〈…〉 cted of God they died so they that are bitten with sinne if they six their eyes therâ—â— though with repeâ—â—ance and looke not unto Christ doe despaire and die Matth. 27. 3. 〈◊〉 As they if they sought to Surgeons or Physitians or used salves or medicines of their owne or others perished so whosoever seeketh to any but Christ or endevoureth by his owne workes or sufferings to have life with God dieth in his sinnes Ioh. 8. 24. Gal. 5. 4. As the brasen serpent was an unlikely thing in humane reason to heale such deadly wounds so Christ crucified is unto the Iewer a stumbling-blocke and unto the Greekes foolishnesse but unto them which are called both I wes and Greekes Christ is the power of God and the wisdome of God 1 Cor. 1. 23 24. Vers. 9. a serpent of Brasse which metall besides that is of a fiery colour Ezek. 1. 7. Rev. 1. 15. and so might resemble the colour of the serpent◠〈◊〉 is also strong and durable and in that respect might figure out the strength of Christ who was inabled by the power of the God-head to endure aâ—d overcome all 〈…〉 is tribulations otherwise than any man could whereupon Iob faith in his sorrows Is my strength the strength of stones or is my flesh of brasse Ioh. 6. â—2 But unto the Prophet Christ shewed himselfe à man whose appearance was like the appearance of brasse Ezek. 40. 3. 〈…〉 for a signâ— as in vers 8. This was the worke of Moseâ— whereupon it is said As Moses lifted 〈◊〉 the Serpentiâ—g the wildernesse Iohn 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ that we might be justified by faith Gal. 3. 24. by his writings Christ is lifted up as an ensigne unto all peoples for he wrote of Christ Ioh. 5 46 and by the rigour of his Law which urgeth satisfaction for sinne â—nd curseth all transgressours Gl 〈…〉 was lifted up upon the crosse God sending his owne Sonne in the likenesse of sinfull flesh who by his sacrifice for sinne condemned sinne in the flesh Gal. 3. 10. 13. Rom. 8. 3. if a serpent or as the Greeke translateth When a serpent biâ— a man so that the serpents were not taken away from the people as they desired in 〈…〉 s. 7. but continued still as a 〈◊〉 to n 〈…〉 re the disobedient people only God provideth a remedy to heale the repentant and beleeving sinners Wherefore also the brazen serpent was not lâ—â—â— standing in that place but they carried it along thorow the wildernesse even into the land of Canaan where it continued many yeares 2 King 18. 4. Such is the worke of grace towards us 〈◊〉 this life for neither are our sinnes utterly taken from us in this life but wee have forgivenesse of them by the bloud of Christ 1 Iohn 1. 7 8 9 10. 〈◊〉 3. 2. neither are our tentations and afflictions wholly removed though wee beâ—â—â—ch the Lord therefore but we receive grace from him which is suffi 〈…〉 for us and his strength is 〈◊〉 perfect in weaknesse 〈◊〉 Cor. 12. 7 8 9. when hee beheld or and if he beheld or looked unto the serpent of brasse then he lived where Taâ—gum Ionathan addeth againe ad directed his heart to the name of the word of the Lord then he lived And the Author of the booke of Wisdome speaking of this serpent which hee calleth a signe of salvation saith Hee that turned himselfe towards it was not saved by the thing that he saw but by thee O God that art the Saviour of all Wisd. 16. 6 7. This sheweth the truth of Gods promises and signes that they give life to them that obey and beleeve in Christ and when God promiseth to powre out the Spirit of grace upon his people it is with these words They shall looke upon 〈◊〉 whom they have pierced Zach. 12. 10. Thus the iust shall live by his faith Habak 2. 4. and hee that heareth the word of Christ and beleeveth on him that sent him hath everlasting life and shall not come into condemnation but
of the Canaanite and Lebanon unto the great River the river Euphrates Behold I have given the land before you goe in and possesse the land which Iehovah sware unto your fathers to Abraham to Isaac and to Iakob to give unto them and to their seed after them And I spake unto you at that time saying I am not able my selfe alone to beare you Iehovah your God hath multiplied you and behold you are this day as the Starres of the heavens for multitude Iehovah God of your fathers adde unto you a thousand times so many as you are and blesse you as hee hath spoken unto you How shall I beare my selfe alone your cumbrance and your burden and your strife Give yee for you wise men and understanding and knowne among your tribes and I will appoint them for to be your heads And yee answered me and said The word which thou hast spoken is good to doe And I tooke the heads of your tribes wise men and knowne and gave them to be heads over you rulers of thousands and rulers of hundreds and rulers of fifties and rulers of tens and officers among your tribes And I commanded your Iudges at that time saying Heare between your brethren and judge justice betweene a man and his brother and his stranger Yee shall not respect persons in judgement you shall heare alike the small and the great you shall not be afraid of the face of man for the judgment that is Gods and the cause which shall bee too hard for you bring it unto mee and I will heare it And I commanded you at that time all the things which yee should doe And we journeyed from Horeb and went thorow all that great and fearfull wildernesse which you have seene by the way of the mountaine of the Amorites as Iehovah our God commanded us and wee came unto Kadesh Barnea And I said unto you Yee are come unto the mountaine of the Amorites which Iehovah our God giveth unto us Behold Iehovah thy God hath given the land before thee goe up possesse it as Iehovah the God of thy Fathers hath spoken unto thee feare not neither be discouraged And ye came near unto me all of you and said We will send men before us and they shall search out for us the land and shall bring us word againe by what way wee shall goe up and into what Cities we shall come And the word was good in mine eies and I tooke of you twelve men one man of a tribe And they turned went up into the mountaine and came unto the valley of Eshcol and they searched it out And they tooke in their hand of the fruit of the land and brought it downe unto us and brought us word againe and said It is a good land which Iehovah our God giveth us But ye would not goe up but rebelled against the mouth of Iehovah your God And murmured in your Tents and said In the hatred of Iehovah towards us he hath brought us forth out of the land of Egypt to give us into the hand of the Amorite to destroy us Whither goe we up Our brethren have caused our heart to melt saying The people is greater and taller than wee the Cities are great and walled up to heaven and moreover wee have seene the sonnes of the Anakims there And I said unto you Bee not terrified neither be afraid of them Iehovah your God that goeth before you he will fight for you according to all that hee did for you in Egypt before your eyes And in the wildernesse which thou hast seene how that Iehovah thy God bare thee as a man doth bear his sonne in all the way that ye went untill yee came unto this place Yet in this thing you did not beleeve in Iehovah your God Who went before you in the way to search you out a place to pitch your tents in in fire by night to shew you by what way ye should goe and in a cloud by day And Iehovah heard the voice of your words and was wroth and sware saying If there shall a man see of these men of this evill generation the good land which I sware to give unto your fathers Except Caleb the sonne of Iephunneh hee shall see it and to him will I give the land that he hath trodden upon and to his sonnes because he hath fully followed Iehovah Also Iehovah was angrie with mee for your sakes saying Thou also shalt not goe in thither Ioshua the son of Nun which standeth before thee hee shall goe in thither strengthen thou him for hee shall cause Israel to inherit it And your little ones which you said should bee for a prey and your sons which know not this day good and evill they shall goe in thither and unto them will I give it and they shall possesse it But as for you turne ye and take your journey into the wildernesse by the way of the red sea And yee answered and said unto mee wee have sinned against Iehovah wee will goe up and fight according to all that Iehovah our God hath commanded us and ye girded on every man his weapons of war and pressed forward to go up into the mountaine And Iehovah said unto me Say unto them Goe not up neither fight for I am not among you that yee be not smitten before your enemies And I spake unto you and you heard not but rebelled against the mouth of Iehovah and you were presumptuous and went up into the mountain And the Amorite that dwelleth in that mountain came out against you and they pursued you as Bees doe and destroyed you in Seir even unto Hormah And yee returned and wept before Iehovah but Iehovah heard not your voyce neither gave eare unto you And yee abode in Kadesh many daies according to the daies that ye abode there Annotations DEuteronomie A Greeke word by interpretation The repetition or second declaration of the Law This name is borrowed from Deut. 17. 18. where Mishneh hatorah the Copie of the Law is in Greeke translated Deuteronomion which title is given to the whole booke as that which containeth a repetition and explanation of the Lawes before given as v. 5. The Ebrews call this booke by the first words thereof ELLEH HADBARIM THESE be THE WORDS And here beginneth the 44 Section or Lecture of the Law see the notes on Gen. 6. 9. Vers. 1. On this side or on the out side that is beyond Iordan as the Greeke translateth The word signifieth both sides and by circumstance of place is to be understood To those out of the land of Canaan it was on this side to the Israelites in Canaan it was beyond or the out side of Iordan where Moses spake these things For Moses might not enter into the land Here Thargum Ierusalemy whom Onkelos the Chaldee Paraphrast also followeth explaineth it thus These bee the words which Moses spake unto all Israel hee rebuked them for that they had sinned on this side Iordan
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
first followed the margine Iehoschaphas paravit classem Iehoshaphat made ships afterward Iunius keepeth the line Iehoshaphato decem fuerunt naves Iehoshaphat had tenships and sundry other of like sort where the latter version differeth from the former by reason of the difference betweene the line and the margine in the Hebrew Text. These things not commonly knowne may cause the Readers to marvell and be offended at such varietie and seeming contrarietie both in these and other common versions set forth in vulgar tongues for no traslation almost in any language but followeth sometimes the one and sometimes the other and afterward sometime varieth from it selfe upon this occasion Now I without prejudice to any of better judgement setting downe both as the Reader may see in Exod. 21. 8. Lev. 11. 21. and 25. 30. and otherwhere and according to the measure of knowledge which God hath given me endevouring in the Annotations to cleare the Scripture of that seeming contradiction am publiquely taxed as setting downe that which the Hebrew hath not as making God like unto Ianus Bifrons the Idoll with twofaces to looke two divers wayes at once with other like hard imputations and this diversity of writing and reading is from the authoritie of some late Rabbines said to arise from corruption confusion doubting and uncertainty of Scribes c. I will set downe the reasons of my contrary judgement without purpose of further contention let the discreet Reader approve of what liketh him best If those divers readings which the Hebrewes call Keri and Cethib be corruptions of the Scripture they have beene many of them done voluntarily and purposely as is apparant to all of understanding that looke upon them For beside that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmatiue and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negative in this word Lo are not one like another to deceive the eye so often in Moses the Prophets it could not arise from mistaking of letters to write Gnapholim for Techorim the Emrods as in Deut. 28. 27. 1 Sam. 5 or Shagal for Shacab as in Deut. 28. 30. Esay 13. 16. and Zach. 14. 2. Chore jonim for Dib jonim as in 2 King 6. 25. Chorachem for Tsoatham and Shenehem for Meme raglehem as in Esay 36. 12. and 2 King 18. 27. Macharaoth for Motsaoth as in 2 King 10. 27. And when Naarah a Young woman is but 22 times used by Moses that it should 21. times be written with want of the last letter so that in copies wanting pricks as many have done and do it might be read Naar a young man that these and sundry the like should be of negligence or oversight cannot with reason be supposed Besides that those words in the line have there usually the pricks or vowels of the words in the margine after which they were read 1 It standeth not with the wisedome goodnesse and providence of God who preserveth all his creatures and hath magnified his Word above all his name Psal. 138 2. that he should suffer his Word in the originall and fountaine thereof left for a peculiar treasure to his Church in all ages to be corrupted and depraved and that in many hundred places to the scorne of Infidels and offence of his weake people The Iewes which hold that God hath more care of the letters and syllables of the Law than of the starres of heaven will loath them that shall seeke so to disgrace the holy Scripture 2 It is noted by the Apostle for a chiefe priviledge of the Iewes that unto them were com 〈…〉 ted the Oracles of God Rom. 3. 1 2. And from them we Christians have received them But this is no praise or advantage as the Apostle attributeth unto them if they have through negâ—â—gence and of purpose corrupted so many places so that the corruption if such it be hath spread as a Leprosie over all the Bible there being scarce any one little booke but hath the markes of their violent hands upon it Not any one of Moses bookes not Iosua Iudges Ruth Samuel or the Kings not Iob the Psalmes Proverbs Ecclesiastes or the Song of Songs 〈…〉 ot Esai Ezekiel Ieremy the Lamentations or almost any of the small Prophets Not the bookes written after the captivity of Babylon as the Chronicles Ezra Esther Daniel Hag 〈…〉 gai Zaccharie no not so much but the ten Commandements as in Deu. 5. 10. are tainted with this pollution Where then is the praise of the Iew Or where is the faithfulnesse of the Church of God the Pillar and Stay of Truth 1 Tim. 3. 15. if we cannot have the Oracles of God from them with so much fidelitie as we have humane writings from many heathens 3. These sixteene hundred years whiles the Iewes have been cast off from being the Church of God and have beene scattered for their sinnes upon the face of the earth and have bent their studies to disprove Christianitiy yet can they not justly be charged to my knowledge 〈…〉 t they have corrupted the Scripture but the Hebrew text remaineth as it was in the Apostles dayes and may we thinke that they were lesse carefull or conscionable in former times 〈…〉 iles they were Gods Church and had alwaies some good people among them that would have care of the Law They have beene these many years so watchfull that if any fault escape 〈…〉 e Scribe the booke is not allowable to be read in their Synagogues till it be corrected They 〈…〉 ave these rules that if the booke of the Law doe want but a letter or if it have but one letter 〈…〉 re than it should or if one letter touch another or if the forme of any letter be so corrupted that 〈◊〉 cannot be read it is a booke which Children may learne on but it may not be read publiquely 〈…〉 aimony in Sepher Torah c. 10. And for these divers readings called Keri and Cethib which 〈◊〉 them are accounted of Divine Authority they say If the word which is full be written de 〈…〉 or that which is defective full or if a word which is to be read in the margine be writ 〈…〉 in the line as it is to be read as if Iishcabennah be written in the place of lishgalennah Deut. 28. 20. or Techorim in the place of Gnapholim Deut. 28. 27. or the like the booke is not allow 〈…〉 neither hath in it the holinesse of the booke of the Law at all but is as a booke on which children 〈◊〉 Maim ibidem c. 7. s. 11. Yea so farre hath their diligence extended this way that they â—ave reckoned every letter how often it is found thorowout the Bible no people on earth â—ave shewed like religious care of any booke as they have of the holy Scripture that we have no reason to suspect them in former ages whiles they inhabited Sion out of which the Law â—as to come forth unto all nations Esay 2. 3. 4. Kimchi Arias Montanus and such as thinke that these divers readings
they did bite like a Lion and in 2 Sam. 23. 13. the place before mentioned by Tlatha gibbaraja three mighty men it expresseth both readings Now seeing all these have thus done before mee how is it that I onely should haue such blame imputed â—nto mee Obiect You make God like unto Ianus Bifrons the idoll with two faces to looke two divers wayes at once in these divers and contrary readings of the same Text. Answ. 1. A Turke or Infidell might thus object against all Christian translations which sometime read one contrary to another sometime contrary to themselves and sometime give both readings as before is shewed 2. A Iew may so object against the new Testament which alleaging the testimony of the Prophet thou Bethlehem Ephratah art little Mic. 5. 2. expresseth it by the negative thou Bethlehem art not the least Mat. 2. 6. 3. If it please God in the same speech to looke divers or contrary wayes in divers respects What is man that hee should pleade against the Lord There is no absurdity to a modest minde whether with the Greeke and other common Interpreters we reade the negative in the â—ine He hath made us and not we or the affirmatiue in the margine He hath made us and his 〈◊〉 are Psal. 100. 3. as the Chaldee Hierom and some other doe explaine it Whether according to the line we reade Though he slay me should I not trust or after the margine Though he slay me I will trust in him Iob 13. 15. for both these are one in effect as hath not my hand â—â—de all these things Act. 7. 50. is the same that My hand hath made all these things Esay 66. 2. So in 1 Sam. 2. 3. the negative in the line may be referred unto men the affirmative in the margine unto God as Peter Martyr accordeth them So other seeming contrarieties in Esay 9. 3. 49. 5. 63. 9. and other places have beene both by Christian and Iewish Expositors reconciled by referring them to divers things or persons Yea thus the Holy Ghost himselfe teacheth us for in 2 Sam. 23. 18. Abishai is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the name among the three but after in 〈◊〉 Chron. 11. 20. it is written that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the name among the three and so Iunius and A 〈◊〉 Montanus translate it The reason hereof is that the Scripture speaketh of two threes the first and the second among the second he had the name Howbeit he attained not unto the first â—â—ree as is expresly said in 2 Sam. 23. 19. To signifie this God by the latter Prophet saith he 〈◊〉 â—â—t the name yet noteth therewith in the margine that he had the name 1 Chron. 20. and sheweth the reason in vers 21. Of the three to wit the latter three he was more honourable 〈◊〉 the two and was their captaine howbeit he attained not to the three to wit the first three Thus we see how both readings are approved of God himselfe and even such as in shew may 〈…〉 me one repugnant to another The like I have before shewed in sundry other places Object many Hebrew Bibles want thes readings you speake of as that by Sebast. Munster the great Edition by Plantine those by Rob. Stephanus Raphelengius and R. Isaak bar Shimâ—on so that we may say with as good reason as you that the Hebrew hath them not Answ. It followeth not because some have printed the Bible without these marginall notes therefore they were not in the originall Copies Some of our latter small English Editions have none of the marginall notes or signification of both readings to say therefore that the Translators affixed no notes of those divers readings as in the former Editions are to be seene were to doe them wrong 2 Many Hebrew Bibles are printed also and heretofore written without any prickes vowels or accents if wee shall hereupon conclude therefore the Hebrew hath them not and they are not of Divine authority we magnifie the Iewish Rabbins greatly in accepting their expositions for Scripture For all men that know that tongue know also that without the vowels and accents many words and sentences may otherwise be interpreted than they are And all Translators in all languages doe now follow the Hebrew as it is vowelled 3. The Editions spoken of by Munster Plantine and the rest such of them as I have seene have the vowels which properly belong to the words in the margine and agree not with the words in the line as in 2 King 6. 25. and 10. 27. and 18. 27. and many other places which argue those bookes to be unperfect which have vowels to be read with consonants that are not expressed or fit for them 4 If the marginall readings be omitted some Scriptures will not easily be read with any true and perfect sense as in Ezek 42. 16. five cubits for five hundred so 2 Chron. 11. 18. 1 King 12. 33. Psal. 22. 17. 1 Sam. 4. 13. and other like which no Interpreter that ever I saw hath expounded without the margine 5 Munster who is first named omitteth not the marginall readings wholly for in the Hebrew Bible which he set forth with his Latine version and annotations there hee conjoyneth both line and margine in his translation 2 Sam. 23. 13. and 1 King 22. 48. and often he expresseth both the line and margine in his Hebrew and translateth after the margine as in 2 Sam. 23. 18 20 21. 2 King 19. 31 37. and elsewhere Object But the Massorites Bible have a thousand superstitions more which by like warrant are there recorded unto us as divine traditions c. The Thalmudists also have another vile practise their al tikri in changing and altring the reading of the Scripture according to their lust as in Gen. 2. 4. Psal. 3. 7. and 68. 18. c. Answ. It cannot be shewed for ought that I know that ever the Iewish nation received the other Masoriticall notes or the al tikries for part of the Canon or text of Scriptures as they have done all the bookes of the old Testament with the Keries in the margine which they reckon 848 in number Neither can it be shewed that Translators old or new have rendred them for divine Scripture as I have before shewed all of them to have translated the Keries or marginall readings in very many yea in the most places Neither are those notes and al tikries approved by the Holy Ghost in other Scriptures as sundry of the marginaâ—l readings are before shewed to be Neither have the Thalmudists or any Iew to my knowledge put the al tikri for the word in the Text but leave the Scripture intire as it is give the other but as their glosse or exposition after that their manner of phrase which is not to be approved And the Massorites many notes have their Grammaticall use for the Hebrew tongue though the Bible is perfect without them and translations in other languages
clay this signifieth their utter destruction for a potters vessell broken cannot be made whole againe Ier. 9. 11. Esay 30. 14. So in Dan. 2. 44. it is prophefied that Christs kingdome should breake in peeces and consume all those kingdomes and it shall stand for ever Vers. 10. be prudent be skilfull or behave your selves skilfully prudently wisely be nurtured or restrained chastised disciplined and so the Chaldee translateth receive chastisement ye governours the Greeke saith all ye Iudges of the earth Vers. 11. be glad This word signifieth open and manifest joy exultation or outward glee Gladnesse and trembling are here joyned together as feare and joy Matth. 28. 8. The Greeke sheweth in whom this gladnesse should be saying shew gladnesse unto him the Chaldee translateth pray with trembling Vers. 12. Kisse the sonne Kissing was used in signe of love and of obedience Gen. 41. 40. 1 Sam. 10. 1. it was used also in religion and divine worship 1 Kings 19. 18. Hos. 13. 2. Iob 31. 27. All these are due to Christ but Iudas betrayed the Sonne of man with a kisse Luke 22. 48. The Greeke translateth Receive nurture or instruction and the Chaldee receive doctrine both are implied in kissing of the Sonne Prov. 24. 26. perish in the way or from the way To perish or be lost in the way importeth sudden destruction whiles they are doing their actions to perish from the way is to wander or lose the right way and not know whither to goe So Deut. 32. 28. perishing in or from counsels is to be void of counsell not knowing what to deliberate The Chaldee translateth it and yee lose the way the Greeke and yee perish from the just way when his anger shall or for his anger will burne or his angry countenance suddenly or very soone or a very little this manner of speech sometime meaneth a short time speedily Psal. 81. 15. Isa. 26. 20. 2 Chron. 12. 7. sometime a little deale as Isa. 1. 9. The Greeke here turneth it soone or suddenly See also Psal. 8. 6. that hope for safety or that shrowd that relie confidently that betake themselves for refuge and safety unto him For hee is made the author of eternall salvation to all that obey him Hebr. 5. 9. PSAL. III. 1 David in Absaloms rebellion complaineth to God of his many enemies 4 Comforteth himselfe in Gods protection 6 Testifieth his securitie therein 8 Prayeth for full deliverance 9 and a blessing upon Gods people A Psalme of David when he fled from the face of Absalom his sonne IEhovah how many are my distressers many that rise up against me Many saying of my soule There is no salvation for him in God Selah But thou Iehovah art a shield about me my glory and the lifter up of my head With my voice I called unto Iehovah and he answered me from the mountaine of his holinesse Selah I lay downe and slept I waked up for Iehovah sustained me I will not feare for ten thousands of people which round about doe set against me Rise up Iehovah save me O my God for thou hast smitten all mine enemies on the cheeke bone thou hast broken the teeth of the wicked To Iehovah the salvation upon thy people thy blessing Selah Annotations APsalme called in Hebrew Mizmor which hath the signification of pruning or cutting off superfluous twigs and is applied to songs made of short sentences or verses where many superfluous words are cut away There be three kinds of songs mentioned in this booke 1 Mizmor in Greeke Psalmos a Psalme 2 Tehillah in Greeke hymnos a hymne or praise 3 and Shir in Greeke Odé a song or Laie All these three the Apostle mentioneth together where he willeth us to speake to our selves with Psalmes and Hymnes and spirituall Songs Ephe. 5. 19. of David or to David and so after in this booke usually But the Hebrew speech useth these indifferently as lasderoth 2 Kings 11. 15. and hasderoth 2 Chron. 23. 14. lammaghnaloth and hammaghnaloth Psal. 120. 1. and 121. 1. So the sword of Iehovah Ier. 47. 6. the Prophet of Iehovah 1 Kings 22. 7. 2 Kings 3. 11. and many the like So in the Greeke Disciples to thee Mark 2. 18. and Disciples of thee Matth. 9 14. are one and the same from the face or presence or for feare of So the woman fled from the face of the serpent Rev. 12. 14. Of Davids flight it is thus written Then David said to all his servants that were with him in Ierusalem Rise up and let us flee for we shall not escape else from the face of Absalon make speed to depart lest he come suddenly and take us and bring evill upon us and smite the citie with the edge of the sword So the King departed and all his houshold after him 2 Sam. 15. 14. 16. his sonne David having sinned in defiling Bathsheba and killing her husband Vriah 2 Sam. 11. was threatned therefore of God that he would raise up evill against him out of his owne house 2 Sam. 12. 11. which was fulfilled in this rebellion of Absalom Vers. 2. how many are or how multiplied are For the conspiracie was great and the people multiplied still with Absalom 2 Sam. 15. 12. Vers. 3. Many saying or how many doe say of my soule that is of me of my life concerning me or to my soule and so the Greeke translateth it no salvation or no manner salvation no health helpe or deliverance at all The Hebrew hath a letter more than ordinary to increase the signification The like is in many other places as Psal. 44. 27. and 92. 16. and 94. 17. and 63. 8. and 125. 3. Iob. 5. 16. God in Hebrew Aelohim which is the first name whereby the Creator of all is called in Scripture Gen. 1. 1. See the Annotations there And it is in the plurall number to signifie the mystery of the Trinitie in the Vnitie of the God head and therefore is joyned commonly with other words of the singular number and sometime of the plural indifferently as Aelohim he went 1 Chr. 17 21. and Aelohim they went 2 Sā 7. 23. See Psal. 58. 12. It is sometime used though more seldome in the forme singular Aeloah Psal. 18. 32. c. And it may be derived either from Ael which signifieth mightie and so by increase of the word the signification is increased most mightie or the Almightie or from Alah to adjure because of the covenant oath and execration wherewith we are bound unto God according to that in Deut. 29. 12. 14. 19. Nehem. 10. 29 Eccle. 8. 2. This honourable name is also given to Angels Psal. 8. 6. and to Magistrates Psal. 82. 1. 6. because God hath communicated with them his word Iohn 10. 34. 25. Selah This Hebrew word signifieth elevation or lifting up whether of the mind to marke or of the voice to straine it or of both And for the matter it seemeth to import an asseveration of a thing so to be and an
words or my matters perverting them and giving them another figure or fashion So the Hebrew word is used for fashioning Iob 10. 8. It signifieth also grieving Esa. 63. 9. Vers. 7. They draw together or gather that is convene and combine together or gather warres as is expressed Psal. 140. 3. So Psal. 59. 4. my steps or my heeles or footsâ—les after the manner of that old Serpent Gen. 3. 15. Vers. 8. cast downe or make descend to wit to the pit of corruption as Psal. 55. 24. or nether parts of the earth as Ezek. 32. 18. Vers. 9. my wandring my flitting to and fro as from Sauls presence to Gath 1 Saâ— 21. 10. from thence to the cave of Adullam 1 Sam. 22. 1. from thence to Mispeh in Moab vers 3. then to the forest of Hareth in Iudah vers 5. then to Keilah 1 Sam. 23. 5. thence to the wildernesse of Ziph vers 14. thence to the wildernesse of Maon ver 25. then to Eugedi 1 Sam. 24. 1 〈◊〉 and so from place to place as a partrich on the mountaines in all which David acknowledged Gods care and providence towards him in thy bottle that is reserve them diligently Bottles were used to put in milke and wine Iudg. 4. 19. 1 Sam. 16. 20. In the Hebrew there is an allusion to the former word wandring called Nod a bottle being also in that tongue called Nod having difference in writing but none in sound are they not in thy register or in thy booke and reckoning meaning doubtlesse they are A question is often used for an earnest affirmation or deniall As when one Evangelist saith Doe yee not erre Mar. 12. 24. another saith ye doe erre Mat. 22. 29. Vers. 10. that God will be for me or with me or that God is mine as the Greeke saith thou art my God Vers. 13. Thy vowes are upon me that is I have thank-offerings ready wherewith to pay my vowes which I made unto thee A like phrase is in Prov. 7. 14. Vpon me are peace-offerings See also how vowes were paid with peace or thank-offerings Lev. 7. 15 16. Psal. 66. 13. Or they are upon me that is I am bound to pay them or doe now binde my selfe and take them upon me The Chaldee saith Oâ— me I have received O God thy vowes confessions that is as the Chaldee saith sacrifices of confession or thanks which were distinguished from vowes Lev. 7. 12 15 16. Vers. 14. hast thou not also meaning surely thou hast as before in vers 9. and Psal. 116. 9. from sliding or from driving from thrust that is from sliding by the thrust of my enemies to walke on or converse it noteth a continuall and pleasing carriage of ones selfe acceptable to God therefore the Greeke expresseth it by well-pleasing and the Apostle followeth the same in Heb. 11. 5. from Gen. 5. 24. So in Psal. 116. 9. The meaning also of the phrase here is that I may walke as that which one Prophet saith lashabeth to dwell 1 Chron. 17 4. another saith leshibti that I may dwell 2 Sam. 7 5. the light of the living or light of life meaning the vitall of lively light which men here on earth doe enjoy and therefore in Iob 33. 28 30. this is opposed to the pit or grave and in Psal. 116. 9. it is called the land of the living whereof see Psal. 27. 13. This also respecteth the better light of life mentioned by our Saviour Ioh. 8. 12. PSAL. LVII David in prayer flying unto God complaineth of his dangerous case 8 He encourageth himselfe to praise God To the master of the musicke Corrupt not Michtam of David when he fled from the face of Saul into the cave BE gracious to me O God be gracious to me for in thee my soule hopeth for safety and in the shadow of thy wings will I hope for safetie till the wofull evils passeth over I will cal unto God most high to the God that perfectly accomplisheth towards me He will send from heavens and save me he hath put to reproach him that would swallow me up Selah God will send his mercy and his truth My soule is among Lions I lie among inflamers the sonnes of Adam their teeth are speares and arrowes and their tongue a sharpe sword Be exalted over the heavens O God over all the earth be thy glory They prepared a net for my steps he bowed downe my soule they digged a pit before me they are fallen into the midst of it Selah Firmely prepared is my heart O God firmely prepared is my heart I will sing and praise with Psalme Raise up my glorie raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Lord I will praise thee with Psalme among the nations That thy mercy is great unto the heavens and thy truth unto the skies Be exalted over the heavens O God over all the earth be thy glory Annotations COrrupt not or Bring not to corruption or perdition This word sometime importeth corruption of faith and manners by sinne as is noted on Psal. 14. 1. sometime perdition or utter destruction the punishment of sin Ps. 78. 38. 45. Gen. 6. 13 and 9. 11. 15. it is a more vehement word than killing Ezek. 9. 6 8. This word is also in the title of the 58 59 and 75. Psalmes Michtam a golden song See Psal. 16. 1. from face or for feare of Saul See Psal. 3. 1. into the cave Saul sought David in the wildernesse of Engedi upon the rocks among the wilde goats and being there in a cave David cut off the lap of Sauls coat and would not kill him Which when Saul after perceived his heartrelented for Davids kindnesse and hee wept acknowledging his fault And taking an oath of David that hee should not destroy his seed hee ceased his persecuting for a time 1 Sam. 24. David in that distresse made this Psalme Vers. 2. evills passeth that is every evill or the whole heape of evills passeth Vers. 3. perfectly accomplisheth or performeth to wit his grace or his promise or my affaires bringing them to a full end and stay So Psal. 138. 8. A like speech the Apostle useth Phil. 1. 6. Vers. 4. He will send or usually sendeth to wit his hand as Psal. 144. 7. or his Angell as Dan. 3. 27. and so the Chaldee explaineth it or his mercy and truth as after here followeth swallow mee or breatheth after mee See Psalm 56. 2. Vers. 5. Lions called here Lebaim â—eartie stout couragious Lions of Leb that is heart courage As there be sundry sorts of Lions so have they sundrie names see Psal. 7. 3. Lions are mentioned in the Scriptures for the stoutnesse of their heart 2 Sam. 17. 10. boldnesse Prov. 28. 1. and grimnesse of their countenance 1 Chron. 12. 8. Saul and his Courtiers are here Lions to David as were the Kings of Asshur and Babel after unto Israel Ier. 50. 17. the Roman Emperour to Paul 2
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâ—ce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâ—e and indignation as Psal. 2. 6. â—â—thaâ— complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â— his brightnesse or puritiâ— that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Io◠〈◊〉 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â— c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâ—iffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâ—acknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâ—eth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
sittest for ever in heaven thy memoriall or remembrance of thee so Psa. 135. 13. from Exod. 3. 15. Vers. 14. the appointed time promised for restauration of the Church as Dan. 9. 2. 24 25. c. Ier. 29. 10. Vers. 15. delight or doe favour the stones though ruinous as Nehem. 2. 13 c. and 4. 2. Zach. 1. 12. Vers. 18. the lowly so the Greeke here turneth it which elsewhere we call heath that groweth in the wildernesse Ier. 17. 6. and 48. 6. by the name in Hebrew it seemeth to be some naked shrub and so a fit resemblance of Gods afflicted people made low naked and desolate by their enemies Or we may turne it the broken downe or ruined from Ier. 51. 58. Vers. 19. This shall be or Let this be written to wit for remembrance to ages after as Exâ— 17. 14. Deut. 31. 19. 21. This sheweth these to be prophesses for our times created that is restored and made a new as Ps. 104. 30. Esa. 65. 18. created in Christ Iesus unto good workes Eph. 2. 10. So a people borne Psal. 22. 32. Vers. 20. the height of his holinesse that is his holy high place or his high sanctuary meaning heaven This is taken from Deut. 26. 15. Vers. 21. groaning or mournfull cry so Psal. 79. 11. sonnes of death appointed to die as Psal. 79. 11. Vers. 24. in the way in the course of my life see Psal. 2. 12. He respecteth the affliction of Israel in the way that God led them thorow the wildernesse Deut. 8. 2 3. Vers. 25. take me not away or make me not ascend see Iohn 12. 32. The Chaldee addeth take mee not away out of this world bring mee unto the world that is to come Vers. 26. Afore-time that is At the beginning as Heb. 1. 10. where these things spoken to God are applied to Christ to prove his god head Vers. 27. shalt stand that is endure or continue as the Greeke expresseth it Heb. 1. 11. change them by folding them up as the Greeke explaineth Heb. 1. 12. for the heavens when they are changed shall be folden like a booke Esa. 34. 4. V. 28. art the same or art he that is unchangeable Mal. 3. 6. Iam. 1. 17. Vers. 29. shall dwell to wit in Sion vers 14. 22. as is also expressed Psal. 69. 36 37. before thee that is so long as thou dost dure meaning for ever as the Greeke well explaineth it So before the Moone and Sunne Psal. 72. 5. 17. is so long as the Moone and Sunne endure PSAL. CIII David stirreth up his soule to blesse God for his mercies 6 He remembreth Gods former actions to his people 8 His pitie 9 Patience 10 Clemency 15 Mans frailty 17 Gods constancy in his graces for which all are to blesse him A Psalme of David MY soule blesse thou Iehovah and all my inward parts the Name of his Holinesse My soule blesse thou Iehovah forget not all his rewards That mercifully pardoneth all thine iniquities that healeth all thy sicknesses That redeemeth thy life from the pit of corruption that crowneth thee with mercy and tender pitties That satiateth thy mouth with good things thy youth is renewed as an Eagles Iehovah doth justices and iudgements to all oppressed He made knowne his waies to Moses his actions to the sonnes of Israel Iehovan is pittifull and gracious long suffering and much of mercy Hee will not contend to continuall aye neither keepe his anger for ever He hath not done to us according to our sinnes nor rewarded us according to our iniquities But as is the height of the heavens above the earth so strong is his mercy over them that feare him As farre remote as the East is from the West so farre hath he removed our trespasses from us As a father hath pitty on his sonnes Iehovah hath pitty on them that feare him For he knoweth our forming remembring that we are dust Sorry man his daies are as grasse as a flower of the field so flourisheth he For a wind passeth over it and it is not and the place thereof shall not know it any more But the mercy of Iehovah endureth from eternity and unto eternity upon them that feare him and his justice to the childrens children To them that keepe his covenant and that remember his precepts for to doe them Iehovah hath firmely prepared his throne in the Heavens and his Kingdome ruleth over all Blesse Iehovah ye his Angels mighty of strength doing his Word hearkning to the voice of his Word Blesse Iehovah all ye his hosts his ministers doing his pleasure Blesse Iehovah all ye his workes in all places of his domination my soule blesse thou Iehovah Annotations ALl his rewards that is any of his benefits All is often used for any Psal. 147. 20. 1 King 10. 20. and rewards for benefits see Psal. 13. 6. Vers. 3. sicknesses all diseases griefes and punishments in soule or body and spiritually sinnes are meant by the word sicknesses Exod. 15. 26. Deut. 28. 59 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3. Vers. 4. pit of corruption death and the grave the Chaldee saith from Gehenna or Hell whither men hasten by their sinnes till God by chastisement bringeth them to repentance and then spareth them See this at large handled Iob 33. 19 23 24 27 28 30. Vers. 5. good things Hebr. the good thing see the Notes on Psal. 65. 5. is renewed or thou renewest thy selfe as an Eagle as thy youth thy flesh being fresher than in childhood thou returning to the dayes of thy youth as is said Iob 33. 25. This change is by the renewing of the minde Rom. 12. 2. wrought by the holy Ghost Tit. 3. 5. The Chaldee applieth it to renuing in the world to come as an eagles which casteth her feathers yeerely and new grow up whereby she seemeth fresh and young flyeth high and liveth long Compare Esa. 40. 31. Vers. 6. justices that is all manner justice and that which is chiefest Things are often spoken of plurally for their excellency So wisdomes Pro. 9. 1. Vers. 7. his waies wherein men ought to walk as Exod. 18. 20. Psal. 25. 4 5. or wherein him-selfe walketh his administration his workes as Psal. 77. 20. Iob 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6 7. Vers. 8. long suffering or slow to anger see Psal. 86. 15. Vers. 9. contend or chide compare Esa. â—7 16. keepe understand his anger as both Greeke and Chaldee do explaine it sometime the Hebrew it selfe manifesteth the defect as he set 1 Chron. 18. 6. that is he set garrisons 2 Sam. 8. 6. This phrase is taken from the Law Lev. 19. 18. So Ier. 3. 5. Nahum 1. 2. See also Psal. 109. 21. Vers. 13. Iehovah hath pitty the Chaldee expounds it the Word of the Lord hath pitty So in verse 19. for Iehovah is the Word of the Lord. Vers. 14. our forming that is our formed nature and