enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
terrours of the Law as did the shining face of Moses afterward Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away being afraid as the Gr. translateth Shewing the effect of the law in their consciences to worke feare by the spirit of bondage which all that are borne of the bondwoman Agar or mount Sina are possessed with Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere and stood under the mount Deut. 4. 11. V. 19. they said by the chiefe of their Tribes and their Elders Deut. 5. 23. will heare do it This speech of theirs God well approved of Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them so the Law is a Schoolemaster to bring us to Christ the mediator of the new Testament Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs God promised Christ unto them Deut. 18. 15. 16. 17. 18. lest we die for this great fire will consume us if we heare the voice of the Lord our God any more we shall dye Deut. 5. 25. Hereby was manifested that there was not a Law given which could give life but that the just should live by faith Gal. 3. 11. 12. 21. For the Law of God and the will of man are adversaries which cannot bee reconciled but by grace in Christ onely through feare man faineth to love the Law but by faith it is fulfilled Rom. 5. 1. 2. and 8. 1. 4. Vers. 20. Feare not but as the Gr. translateth be of good comfort He encourageth them against the exceeding feare which dismaied them for otherwise it was the purpose of God that by this they might learne to feare him Deu. 4. 10. So when the Angell said Feare not Matt. 28. 5. he meant bee not affrighted or dismayed Mar. 16. 6. is come as the Chaldee paraphraseth his glorie is revealed to tempt or to prove see Exod. 15. 25. not sinne thus the Law was added because of trangressions Gal. 3. 19. to manifest sin and to restraine men from it Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for without the Law sinne is dead Rom. 7. 8. But sin which dwelleth in us that it might appeare sin and might become exceeding sinfull reviveth by the Law taketh occasion by the Commandement deceiveth us and slayeth us so that which was ordained unto life we find to be unto death Rom. 7. 13. 9. 10. 11. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne sonne in the likenesse of sinfull flesh and for sin condemned sinne in the flesh Rom. 8. 3. Ver. 21. thicke darknesse or tempestuous darknesse The Hebrew gnaraphel which signifieth thicke or obscure darknesse is by the Holy Ghost translated in Greeke thuella Heb. 12. 18. which signifieth a tempest and so the Lxx. translate it in Deut. 4. 11. and 5. 22. Ver. 22. the heavens This was when God came downe upon mount Sina Neh. 9. 13. upon earth also he shewed them his great fire and they heard his voice out of the midst of the fire which did ever people heare and live Deut. 4. 36 33. Ver. 22. with me to wit any gods with me which the Chaldee translateth before me as in verse 3. So with me in Esth. 7. 8. is used for before me and with the arke of God 2 Sam 6. 7. is expounded before God 1 Chron. 13. 10. gods that is idols of gold or silver representing God unto you Thus Israel when they made the calfe in the wildernesse which was an idoll Act. 7. 41. are said to have made them Gods of gold Exod 32. 8. 31. and the idols or images of the Philistines are called their gods 2 Sam. 5. 21. 1 Chron. 14. 12. Vers. 24. of earth this seemeth to differ from the brazen altar which was after made in the Sanctuarie Exodus 27. 1. 2. though some thinke it was the same and being hollow was filled with earth But earthen altars were used before as is noted on Genesis 8. 20. And an altar was made by Israel Exodus 24. 4. before that altar of brasse Exodus 38. Here an altar of earth is opposed to the gods of silver and gold before prohibited For God is to be worshipped in spirit and truth not with outward carnall pompe Iohn 4. 24. And as the altar figured Christ Hebrewes 13. 10. so his earthly or humane nature was hereby signified for he was made of the seed of David according to the flesh Romanes 1. 3. peace-offrings or thanke-offrings of these see Levit. 1. and 3. make the memoriall or cause the remembrance of my name to be or make you to remember my name that is all places of publike worship and service of God and monuments of him such as were the many encamping places in the wildernesse and sundry afterward in the land of Canaan altars arke tabernacle temple c. For as Absalom erected a pillar to keepe his name in remembrance 2 Samuel 18. 18. so God chose out places to put his name there Deuter. 12. 5. as in Ierusalem 1 King 14. 21. and in his temple there 1 King 8. 29. and before that in his Tabernacle and Arke where David set Levites to make mention or memoriall and to confesse and praise the Lord God of Israel 1 Chron. 16. 4. So in the heavenly Ierusalem builded by Christ Esay 62. 6. The Chaldee paraphraseth in every place where I shall make my Divinity or my glory to dwell the Greek where I shall name my name which phrase Paul useth 2 Tim. 2. 19. blesse thee Hereupon are those speeches he blesseth thy sonnes within thee Ierusalem Psal. 147. 13. and Iehovah blesse thee out of Sion Psalm 134. 3. and Obed-Edoms house was blessed because of the Arke of the Lord 2. Sam. 6. 12. and sundry the like Vers. 25. of hewen stones so the Greek and Chaldee expresse the Hebrew phrase of hewing whereby is meant stones of hewing as is expressed in 1 King 5. 17 that is stones hewed of such the altar might not be built but of whole stones over which no man had lift up any iron as Iesus did on mount Ebal Ios. 8. 30. 31. thy toole or thy axe thy sword any iron or edge toole therefore in Deut. 27. 5. Moses useth the word iron And the Hebrew Chereb an axe or sword here used hath the name of wasting or destroying being instruments of warre for destruction of men and of towers as in Ezek. 26. 6. 9. and is here forbidden in making the altar and in the building of Salomons Temple no iron toole was heard 1 King 6. 7. polluted Thus that which in mans judgement and art should polish it Gods Law maketh to be pollution So humane wisdome of speech in preaching the Gospell maketh the crosse of Christ vaine and of none effect 1 Cor. 1. 17. and 2. 4. 5. Vers. 26. by steps or by stayres greeces albeit the altar was higher then other places and the
reached but to the Iubilee so sometime it is but during life as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage as he had brought them out of Egyptian servitude to be his servants Levit. 25. 42. Nehem. 5. 8. And the Apostle saith If thou canst be made free use it rather 1 Cor. 7. 21. Especially God taught them hereby to labour for the Libertie which Christ at his Iubilee should bring unto them Ioh. 8. 32. 34. 36. and not to be the servants of men 1 Cor. 7. 23. And by this outward state of servants led them from the bondage of the Law at mount Sina to the freedome of the Gospell at mount Sion Galat. 4. 24. 25. 26. c. For the aule through the eare signified the sharpe iron precepts which men were bound to obey in their going out and comming in their whole administration till either the death of the master or the Iubilee did release them So the Apostle saith The Law hath dominion over a man as long as he liveth c. When wee were in the flesh the passions of sinnes which were by the Law wrought effectually in our members to bring forth fruit unto death but now we are delivered from the Law that being dead wherein we were held that we should serve in ne 〈…〉 of the spirit and not in oldnesse of the letter Romans 7. 1. 5. 6. Vers. 7. sell his daughter which the Hebrew canons say hee might not doe but while shee was a girle under the age and state of mariage not after neither might he sell her but for extreme povertie when he had nothing left of goods moveable or unmoveable unto the cloathes on his backe Maimony treat of Servants chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes returned our of Babylon Nehem. 5. 1. 5. 8. maid-servant or hand maid see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere as was before for men-servants whom the Magistrates sold or till the Iubilee if it fell out before Deut 15. 12. Levit. 25. 40. or by the Hebrew canons till the death of her master as the servants that is as slaves basely and with dishonour for the Hebrew men and women might not be made to serve as servants but as hired persons and sojourners Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants in verse 2. 3. c. yet the Greeke translation changeth the gender and so understandeth it of bond-women or slaves And the Iew Doctors referre it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for losse of limme as of eye tooth c. but must receive satisfaction for such hurts as any other of Israel according to the Law in verse 24. Maimony treat of Servants chap. 4. Sect. 6. Vers. 8. evill that is displeasing as the Greeke also translateth it that he doe not betroth her unto himselfe oâ—to his sonne verse 9. Or who hath betrothed her to himselfe for the Hebrew hath both readings the first in the line the latter in the margine And the writing differeth in the eye * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and to to himselfe but hath no difference in the eare so Moses hearing it of God did by his spirit write both and the margine is that which in the Hebrew is noted to be read The Hebrew Doctors in Thalmud Bab. in Nedarim chap. 4. fol. 37. b. say The words read and not written and written and not read were the tradition of Moses from mount Sinai that is as the Hebrew scholion on that place noteth so Moses received in Sinai and delivered to Israel The Chaldee version in this and other the like places translateth according to the margin an evident proofe that these divers readings were not added by the Masorites as some thinke seeing the Masorites were not so ancient The Greeke copies here varie some having hath betrothed her to him othersome hath not betrothed and so Theâ—lotio and Symmachus also translated hath not betrothed The meaning seemeth to bee if he take dislike of her either before or after shee is betrothed By the Iewes canons An Hebrew maid might not be sold but unto one who either himselfe or his sonne might betroth her when she was mariageable As a man might not sell his daughter to his sonne because she was not meet for her master who was her brother nor for her masters sonns because shee was his fathers sister Maimony treat of Servants chap. 4. Sect. 11. shall he let her or cause her to be redeemed the Greeke translateth he shall redeeme her The Hebrewes say If her master have bethrothed her to him-selfe or to his sonne she is as other betrothed women and goeth not out but by the death of her husband or by bill and the commandement to betroth is before the commandement to redeeme If her master dye his sonne cannot betroth her to himselfe because she goeth out free by her masters death Maimony treat of Servants chap. 4. Sect. 7. 8. to a strange people that is to any stranger the Chaldee interprets it to another man And Maimony in the foresaid place Sect. 10. saith he may not sell her nor give her to another man whether he be one farre off or neere and if he either sell or give her it is nothing that he doth unfaithfully transgressed or dealt deceitfully and treacherously failing of that which was expected at his hands The Chaldee translateth he hath ruled over her Vers. 9. of daughters which the Chaldee explaineth of the daughters of Israel as is right and custome to be done with all other maids which are not servants This may be understood of giving a a dowrie as Exod. 22. 16. 17. and all other priviledges of a free woman Vers. 10. take him this the Greeke interpreteth take to himselfe though it may imply both the father and the sonne forespoken of her mariage dutie the due benevolence betweene man and wife such as the Apostle speaketh of 1 Cor. 7. 3. and so the Greek translateth it conversation or companying together the Hebrew Doctors also explain it from the phrase in Gen. 19. 31. to goe in unto her after the way of all the earth Vnto these three the Hebrewes adde seven moe their words are When a man marieth a wife whether she be a virein or otherwise be she great or small a daughter of Israel or a proselyte he oweth unto her ten things and she oweth foure Of the ten three are in the Law her food her rayment and her mariage duty that is to goe in unto her after the manner of all the earth And seven are by the doctrine of the Scribes The first is the principall of the dowrie which for a maid was fiftie shekels as is noted on Exod. 22. 17 and the other are called conditions of the dowrie and they are these to heale her
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
great If a man have no lambe to redeeme it with hee may redeeme it with the value of it and give the price to the Priest The Law commandeth not a Lambe to make it heavier upon him but lighter For if hee have the firstling of an Asse which is worth ten shekels he may redeeme it with a lambe worth a quarter of a shekell But the price in money is from three zuzims and upward that is three quarters of a shekell for one zoz is the fourth part of a shekell If the price be lesse then three zuzims they redeeme it not therewith and a good eye that is a liberall person giveth not lesse then a shekell Maimony in treat of Firstfruits Chap. 12. Sect. 10. c. breake the necke the Chaldee saith kill it They might have no use or benefit of the Asse till it was redeemed If hee sold it before it was redeemed the price was unlawfull If it dyed before it was redeemed or if the necke was broken it was buried For it was unlawfull to make benefit of it even after the necke was broken because it was not redeemed Therefore if hee redeemed it not but gave the Asse it selfe to the Priest it was unlawfull for the Priest to put it to any service vntill it was redeemed with a lambe Maimony ibidem Chap. 12. Sect. 4. they shall not appeare or my face shall not be seene to wit by any man the Greeke saith thou shalt not appeare empty without an oblation see Exod. 23. 15. Vers. 21. labour or serve see the notes on Exodus 20. 9. For this in Exod. 23. 12. is written sixe dayes thou shalt doe thy workes Vers. 22. observe to thee Hebr. doe to thee meaning observe or make holy celebrate According to this phrase is to doe the Sabbath day Exod. 31. 16. Deut. 5. 15. to dee the Passeover Deut. 16. 1. Matt. 26. 18. to doe the feast of Boothes Deut 16. 13. and the like The Greeke translateth Thou shalt doe that is observe to me of weeks or of sevens a feast seven weeks after the Passeover called Pentecost Lev. 23. 15. 16. Act. 2. 1. it was also called harvest Exod. 23. 16. revolution or circumvolution circuit that is the returne as the revolution of the yeere 2 Chron. 24. 23. is explained to be the returne of it 1 King 20. 26. when the old yeere endeth and the new beginneth This was in the seventh moneth which we call September see the notes on Exod. 23. 16. Vers. 23. every male of thee or all thy male-kind see Exod. 23. 17. Deut. 16. 16. Vers. 24. no man to wit of thy neighbours or enemies round about thee shall have the heart to set upon thy coasts when all the men are gathered before me Vers. 25. not slay for sacrifice as in Exodus 23. 18. see the notes there sacrifice in Greeke sacrifices meaning of the Passeover as after is explained Hence the Hebrewes gather their rite of purging Leven out of their houses before the Passeover they expound it thus Thou shalt not slay the Passeover whiles Leven yet remaineth Now the killing of the Passover is the fourteenth of Abib after midday Maimony treat of Levened and Unlevenedbread Chap. 2. Sect. 1. See more in the notes on Exod 12. vers 15. and vers 10. Vers. 26. first or beginning of the fruits see Ex. 23. 19. a kid in Greeke a lambe in Chaldee thou shalt not eate flesh with milke and the Ierusalemy Thargum addeth not to boyle nor to eat flesh and milke mixed together See Exod. 23. 19. Vers. 27. tenour Hebrew the mouth of these words which the Chaldee expounds the speech of these words have stricken or doe strike that is make for these precepts were both given before and now repeated Vers. 28. he that is God wrote vers 1. ten words that is ten commandements which therefore we call of the Greeke name the Decalogue Ten is often used for many as ten times meane many times Gen. 31. 7. Iob 19. 3. ten men Zach. 8. 23. and ten women Lev. 26. 26. and ten thousands Heb. 12. 22. that is many and as other numbers are made of ten by reduplication so all other writings of the Law and Prophets depend upon these ten words so by this number ten God gave a perfect and compleat Law And Words are used for whole sentences or commandements as Paul saith also one word Cal. 5. 14. when he rehearseth a commandement and that is called the Word of God in Marke 7. 13. which another calleth the Commandement of God Matt. 15. 6. These ten words were according to the first writing and to the words which were spoken before in the day of the Assembly Deut. 10. 4. Vers. 29. shone which the Greeke translateth was glorious and so the Apostle alleadgeth it in 2 Cor. 3. where by glory is meant shining brightnesse as in 1 Cor. 15. 41. there is one glory of the Sun and another glory that is brightnesse of the Moone c. and the Israelites could not behold the face of Moses for the glory that is the brightnesse of his countenance 2 Cor. 3. 7. and the earth was lightned with the glory of the Angell Rev. 18. 1. The Chaldee also translateth Moses knew not that the brightnesse of the glory of his face was multiplied The Latine version saith Moses face was horned mistaking the word for of the Hebrew Karan which is to shine or cast forth glorious beames the name Keren or Horne is derived in which sense the Latine translated it here and gave occasion unto the ignorant to paint Moses face with two hornes like an Oxe whereby this glorious mystery hath been obscured and turned to a fable For the glory of Moses face signified the glory of the Law which he preached 2 Cor. 3. 7. c. Vers. 30. feared for Moses his ministration was death and condemnation 1 Cor. 3. 7. 9. because the Law giveth knowledge of sin and causeth wrath Rom. 3. 20. and 4. 15. and therefore the more bright and glorious that it is the more terrour it striketh in all mens hearts there being a weaknesse and impossibility in all men to do the same Rom. 8. 3. For Aaron himselfe and all the Rulers were afraid of Moses as well as the other people even as at the first giving of the Law Moses himselfe with all the people were affrighted and trembled Exodus 19. Vers. 33. and he put or and hee had put a veil but the Greeke translateth And when he had ceased speaking unto them he put a veil c. that is after this first communing with them when hee knew the cause of their feare he put on a veil or covering which signified the obscurity of the Law whos 's first true and proper meaning and end could not easily be discerned also the darknesse that is in all mens hearts naturally till God take away the veil and hardnesse that is upon them For so the Apostle speaketh of a double veile one outward
20. or sheepe or goat for that also is implyed in the originall word Exod. 12. 3. 5. V. 27. of an uncleane beast the Greeke translateth plurally of uncleane beasts Iarchi expoundeth this of such uncleane beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the sanctuary to thine estimation the Greeke and Chaldee translate the estimation or value thereof So after and usually in this chapter Vers. 28. devoted thing in Hebrew Cherem in Greeke Anathema which word Luke useth in Greeke for the gifts wherewith the Temple was adorned Luk. 21. 5. It meaneth things devoted dedicated and separated from common use to God And often this Cherem is used for destroying a thing utterly as accursed Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things wholly given unto God There is also a difference betweene the estimations forementioned and the devoted things as the Hebrewes observe that the estimations are determined or set by the Law but the devoted things are not Maim in Erachin c. 1. s. 23. Likewise of devoted things they say some were the Lords some the Priests Num. 18. 14. He that saith This be a devoted thing to the maintenance of the sanctuary or devoted unto God c. it falleth to the maintenance of the Sanctuary but if he saith Devoted absolutely then it is the Priests for absolute devoted things are for the Priests Numb 18. 14. What differ the devoted things of the priests from the devoted things of God Gods devoted things are holy and may be redeemed by the worth of them and the price falleth to the maintenance of the Sanctuary and the goods themselves goe out for common or prophane things But the things devoted for the priests may never be redeemed but are given to the Priest as an heave-offring And of the thing devoted for the Priests hee saith in Levit. 27. 28. IT SHALL NOT BE SOLD NOR REDEEMED not sold to another nor redeemed by the owners Maim in Erachin ch 6. sect 1. 4. Howbeit this difference appeareth not by the Law of God which speaketh of all devote things in generall of all that he hath Hereupon they say A man may devote of his herd and of his flocke and of his servants that are Canaanites and of the field of his possession but not devote all his beasts or all his servants or all his fields or all the moveable goods that he hath for it is written OF ALL THAT HE HATH But if hee doe devote all his goods loe they are devoted whether hee have devoted them for the priests or for the maintenance of the Sanctuary And who so devoteth or sanctifieth all his goods they take all that he hath even to the Phylacteries that are on his head c. Maim in Erachia c. 6. sect 2. 3. And againe Let a man never sanctifie or devote all his goods for he that so doth transgresseth against the meaning of this Scripture which saith OF ALL THAT HE HATH and not All that hee hath Neither is this pietie but folly for loe hee wasteth all his substance when he hath need of the creatures c. Of the sacrifices which a man is bound to bring loe the Law spâ—reth his goods and saith that he shall bring according to the tribute of his hand Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow that he should not vow but as is meet for him as it is written in Deuâ— 16. 17. Every man according to the gift of his hand according to the blessing of the LORD thy God which hee hath given thee Maim in Erachin ch 8. s. 13. of a man as of his slaves which were his to â—el or give or devote as his beasts because they were his owne And thus Sol. larchi here expoundeth it as if he devote his menservants or woman-servants that are Canaanites holy of holies Hebrew holinesse of holinesses that is most holy meaning in respect of him that devoted them but the Priests which injoyed them used them as their common goods as the Hebrewes say At the time when he 〈◊〉 〈…〉 voted things for the Priests so long as they are in 〈◊〉 owners house loe they are holy in all respects Lev. 27. 28. when he hath given them to the Priest then they are as common things in all respects as it is said Num. 18. 14. Every thing devoted in Israel shalâ— be thine Maim in Erachin ch 6. sect 5. V. 29. None devoted shall or Any devoted thing shall not Some understand this of beasts devoted by men but it seemeth rather to be spoken of men as in the former verse which were devoted unto death Which was not only done by God as when he devoted Iericho Ios. 6. 17. the Amalekites Deut. 25. 19. 1 Sam. 15. 3. and other the like but by men as in speciall vowes Num. 21. 2. 3. oâ— when they were adjudged to death for sin Exod. 22. 20. And to this latter the Hebrewes do apply this law saying Who so hath his judgement decreed by the Magistrates of Israel that he is to be k 〈…〉 ed for his transgression committed if another doe estimate him or that he estimateth himselfe or saith My price be upon me or another saith the price of this man bee upon me he is not bound to give any thing for this is as a dead man and there is no valuation or price of the dead And of this it is said in Lev. 27. 29 None devoted which shall be devoted of man shall â—e re 〈…〉 med as if he should say there is no redemption 〈◊〉 him but as a dead man Maim in Erachin ch 1. s. 13. The like exposition is given by Sol. Iarchi Chazkuni and others shall be redeemed A devotement was more then a simple vow whereof there might be redemption but things devoted had no redemption And as all vowes were to tend unâ—o the honour of God and strengthning of mens faith with manifestation of their thankfulnesse so the not redeeming of any thing devoted by vow nor of other single vowes without a 〈◊〉 on him that vowed and afterward would redeeme it was to teach men constancy in all good purposes and words For if a man had but sworne to hâ—s neighbour though it were to his owne hinderance he might not change Psal. 15 4. how much lesse might hee change his solemne promise un 〈…〉 the Lord who recompenseth abundantly 〈◊〉 worldly losses with heavenly blessings and 〈◊〉 addeth earthly to them also Mar. 10. 29. 30. P 〈…〉 verbes 3. 9. 10. V. 30. All the tithe There are two sâ—â—ts of 〈◊〉 in the Law the first which after the payment of the first fruits was given to the Levites Num. 18. 21. the second which after the payment of the former tithe was separated and caried up to I 〈…〉 salem and
2. 28. with Act. 2. 17. 1 King 19. 10. with Rom. 11. 3. Esai 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8. Vers. 18. Neither shalt thou or And thou shalt not and so in the precepts following all which are joyned to the former with this copulative And otherwise than was in Exod. 20. to teach the conjoyning of all these commandements as into one bodie of the Law which must be likewise in our obedience Because Whosoever shall keepe the whole Law and yet offend in one point he is guiltie of all For hee that said Doe not cemmit adâ—â—tery said also Doe not kill c. Iam. 2. 10 11. Vers. 20. false or rash vaine The same word Shav used before in verse 11. but for it in Exo. 20. Moses useth the word Sheker false and so the Chaldee hath in this place Vers. 21. wife in Exod. 20. 17. our neighbours house is put in the first place and his wife in the second otherwise than here So they that would divide this commandement into two cannot shew which is the ninth and which is the tenth seeing Moses hath purposely changed the order desire Here againe Moses useth another word 〈…〉 veh whereas in Exod. 20. 17. he keepeth one word in all the particulars tachmod covet which are two words in sound but one in signification though it may be with some difference of degree whereof there be sundry other examples in Scripture as Hinneh Behold 1 Chron. 17. 1. for which another Prophet saith Reeh See 2 Sam. 7. 2. Chajath a troope in 2. Sam. 23. 13. or Machanah an host in 1 Chron. 11. 15. he returned jashab 2 Sam. 6. 20. or hee turned againe jissob 1 Chron. 16. 43. Iaghnal he offered up 2 Sam. 6. 17. or Iakrib he offered 1 Chron. 16. 1. and many the like so that from two words of like sense here cannot be gathered two sundry commandements The like was in the ninth commandement before in vers 20. And if this Desire be another commandement there were but nine given in Exod. 20. Or if there were ten as is avouched in Exod. 34. 28. then here must be eleven contrary to Deut. 10. 4. But degrees of the same sinne make not here severall precepts The Hebrewes make this desire to be lesse than coveting and say Desire bringeth a man to coveting and coveting bringeth him to unjust taking away for if the owners be not willing to sell though he would give them a great price and hee is urgent upon them then he falleth to taking by violence as it is said in Mic. 2. 2. And they covet fields and take them by violence Maimony tom 4. treat of Rapine c. c. 1. s. 10 11. his field the Greeke saith nor his field this also is added more than in Exod. 20. 17. And usually when any thing it repeated either by the Prophets or Evangelists i◠〈◊〉 with varietie of words and phrases of which being compared there is very great use for the understanding of the Scriptures Vers. 22. added no more meaning no moe commandements of this sort for they were but ten 〈◊〉 Deut. 4. 13. or no more unto the people there were spoken to Moses Exod. 21. 1. c. The Chaldee translateth ceased not see the notes on Nam 11. 25. of stones both to have them perpetuall to his Church Iob 19. 23 24. and in mysterie to shew the stonie nature of mens hearts see the annotations on Exod. 31. 18. unto mee that Moses might carry them to the people and see then duly executed So the Magistrate is the keeper of both the tables of the Law for Moses was 〈◊〉 in Ieshurun Deut. 33. 5. Vers. 23. and the mount understand and saw the mount as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw were terrible unto then because they were sinners but a meane to humble them and drive them unto Christ H 〈…〉 12. 18. 24. Gal. 3. 19. 24. Elders in Greeke Senate or Eldership The people all and even the greatest and best fled from before the Lord and came to Moses for to be a Mediator See Exod. 20. 18 19. in the annotations Vers. 24. his voice the Chaldee saith the voice of his Word So in vers 25. Vers. 25. why should we die The Greeke translateth let us not die so it is a deprecation This speech implieth the sentence of death also which their owne hearts pronounced against them for their sinnes for such a question is likewise an affirmation as Why doth hee speake blasphemies Mark 2. 7. is expounded this man blasphemeth Matt. 9. 3. And this sheweth the effect of the Law in our consciences it causeth the spirit of bondage to feare Rom. 8. 15. and when the voice of God in his Law is heard and understood of men it terrifieth and killeth before that they thinke they are alive without the Law Rom. 7. 9 10. fire which signified the force of the firie Law Deut. 33. 2. that it is in mans heart as a burning fire shut up in his bones as Ier. 20. 9. both manifesting sinnes and tormenting the conscience wherein it differeth from the Gospell Heb. 12. 18. then or surely Heb. and we shall dic Thus there was not a law given which could give life Gal. 3. 21. but the letter killeth 2 Cor. 3. 6. and the law is not of faith Gal. 3. 12. the hearing of it and escaping death caused them not to beleeve but the just shall live by faith through the Gospell of Christ Rom. 1. 16 17. unto whom the Law was a Schoolemaster Gal. 3. 24. Vers. 26. all flesh or who is any flesh that is any fraile man for all flesh is grasse Esa. 40. 6. The Greeke translateth For what flesh Which word flesh is often used for unregenerate man as is noted on Gen. 6. 3. and to such especially the Law is the terrours of death though all humane nature being in sinne is here condemned So in Psal. 143. 2. the living God The Hebrew words are both plurall implying the mysterie of the Trinitie as is noted on Gen. 1. 1. and he is called the living God as here so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places to oppose him unto all false gods which are called the dead Psal. 106. 28. whereupon it is said Yee turned to God from Idols to serve the living and true God 1 Thess. 1. 9. Also to shew that God is powerfull in operation being not only living in himselfe so that he only hath immortalitie 1 Tim. 6. 16. but the giver of life unto all For in him wee live and move and have our being Act. 17. 28. and he is the fountaine of living waters Ier. 17. 13. who continually and abundantly refresheth his people It signifieth also his eternitie as he that liveth for ever and ever Revel 10. 6. of whom it is said For he is the living God and continuing for
Chaldee do interpret it the Burning a place so called because the people complaining there the fire of the Lord was kindled and consumed some of them See the historie in Num. 11. 1 2 3. Massah in English the tentation and so the Greek and Chaldee translate it A place at Rephidim in the wildernesse before they came to Horeb ten stations from Egypt in the first yeere of their travell where wanting water they tempted God saying Is the Lord amongst us or no and there he gave them water out of the Rocke Exod. 17. See the annotations there and Psal. 95. 8 9. Heb. 3. 8. c. Deut. 6. 16. Kibroth-hattaavah in English the Graves of lust so translated also by the Greeke Here a little from Taberah forementioned they loathed Manna and lusted for flesh God gave them Quailes but they died of a plague 〈◊〉 the flesh was yet betweene their teeth and 〈◊〉 buried there occasioned this name of the 〈◊〉 for a perpetuall memoriall See Num. 11. 4 34. and the annotations there Also Psal. 78. 〈◊〉 31. and 106. 14 15. Vers. 23. Kadesh-barnea where being come thorow the wildernesse of Pharan to the border of the land of Canaan they were commanded of God to goe take possession Then they sent spies who discouraged the people so through want of 〈◊〉 they durst not enter and were for it condem 〈◊〉 〈◊〉 40. yeeres wandring in the wildernesse and 〈◊〉 ended their dayes See Numb 13. and 14. 〈◊〉 against the mouth that is against the 〈◊〉 or commandement in Greeke yee disobeyed 〈◊〉 word Vers. 24. that I knew you the Greeke expounds 〈…〉 the day that he was knowne unto you So he 〈…〉 deth with a generall charge of rebellion upon them shewing hereby the impossibility of the law and ministery thereof to bring men unto God for it causeth sinne and wrath to abound as 〈◊〉 4. 15. and 8 3. Gal. 3. 19 22. For besides these 〈…〉 lars they sinned many other times in the 〈…〉 nesse as is noted on Num. 14. 22. and in Psa. 〈◊〉 and 106. Vers. 25. I fell downe in Greeke I prayed Hee 〈…〉 th to speake of their reconciliation to God which was by the prayer of Moses as a mediatour 〈◊〉 figure of Christ by whom and not by our own deserts we have entrance into the kingdome of God Gal. 3. 22. 24. Rom. 3. 20 22. and 5. 1 2 c. as I fell downe to wit at the first as v. 18. or which I fell downe that is which I said before that I fell downe But the Hebrew asher which is sometimes used for as as in Ier. 48. 8. said for to destroy that is said that he would destroy you See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19. with Mark 10. 33 34. Vers. 26. Lord Iehovoh in Greeke Lord Lord in Chaldee Lord God See the annotations on Gen. 15. 2. thy people this respecteth their adoption in Christ and justification 1 Pet. 2. 9 10. inheritance this implyeth their sanctification unto the obedience and service of God by the Spirit See Exod. 34. 9. through thy greatnes in Greek through thy great strength as v. 29. it implyeth also his great goodnesse and therefore is often spoken of his gracious workes for his people 1 Chron. 17. 19. Luke 1 49. Vers. 27. thy servants Hee meaneth Gods oath unto them to multiply their seed and to give them the land for an eternall inheritance as is expressed in this prayer before Exod. 32. 13. So the Greeke addeth here unto whom thou swarest by thy selfe hardnesse the naturall corruption whereby the heart is hardned that it cannot repent and beleeve the word of God from which the two evils following doe flow Rom. 2. 5. Vers. 28. the land that is as the Greeke and Chaldee both explaine the inhabitants of the land This reason is also alleaged in Exod. 32. 12. and Numb 14. 16. CHAP. X. 1 A rehearsall of Gods mercies in renuing the two tables of the Covenant 6 in leading the people forward towards Canaan and continuing the priest-hood after Aarons death 8 in separating the tribe of Levi unto the ministerie 10 in hearkning unto Moses his suit for the people 12 An exhortation unto obedience 14 because of Gods glorie 15 love unto Israel 17 justice towards all 21 his fearefull workes 22 and multiplication of his people AT that time Iehovah said unto mee Hew thee two tables of stone like the first and come up unto me into the mount and thou shalt make thee an Arke of wood And I will write on the tables the words which were on the first tables which thou brakest and thou shalt put them in the Arke And I made an Arke of Shittim wood and hewed two tables of stone like the first went up into the mount and the two tables in my hand And he wrote on the tables according to the first writing the ten words which Iehovah had spoken unto you in the mount out of the midst of the fire in the day of the assembly and Iehovah gave them unto me And I turned my self and came downe from the mount and I put the tables in the Arke which I had made and there they be as Iehovah commanded me And the sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah there Aaron dyed and was buried there and Eleazar his sonne administred the Priests office in his stead From thence they journeyed to Gudgodah and from Gudgodah to Iot-bath a land of rivers of waters At that time Iehovah separated the tribe of Levi to beare the Arke of the covenant of Iehovah to stand before Iehovah to minister unto him and to blesse in his name unto this day Therefore Levi hath no part or inheritance with his brethren Iehovah he is his inheritance as Iehovah thy God spake unto him And I stood in the mount according to the former dayes fortie dayes and fortie nights and Iehovah hearkened unto me at that time also Iehovah would not destroy thee And Iehovah said unto me Arise goe in journey before the people that they may goe in and possesse the land which I sware unto their fathers to give unto them And now Israel what doth Iehovah thy God aske of thee but to feare Iehovah thy God to walke in all his waies and to love him and to serve Iehovah thy God with all thy heart and with all thy soule To keepe the commandements of Iehovah and his statutes which I command thee this day for good unto thee Behold unto Iehovah thy God belong the heavens and the heavens of heavens the earth and all that therein is Onely in thy fathers Iehovah had a delight to love them and he chose their seed after them even you above all peoples as it is this day Circumcise therefore the super fluous foreskinne of your heart and make not your necke stiffe any more For Iehovah your God
fathers leave in a company that are all vaine and vile persons That a sonne onely not a daughter is to be put to death by this Law and hee not a little one or a childe who is not within the rule or compasse of the commandements not a man that is growne up and is in his owne power So that hee must be at least above twelve yeeres of age And if he be married three moneths and his wife be knowne to be with childe they free him also from this Law because it is said a sonne and not a father Moreover that the father and mother must bring this rebellious sonne first to the court of three Iudges and there complaine of his disobedience bringing with them two witnesses of his stealth and gluttony whereupon he is there beaten as others are for the like crime and this is that chastening in v. 18. If he fall againe to stealth and riot his father and mother bring him againe before the Magistrates with the witnesses and he is condemned to death But if before sentence is passed on him his father and mother doe relent in pitie towards him hee is let goe If he flee away before sentence is gone out against him and be afterward taken when hee is in mans state which they also judge by the haire on his face hee is not put to death but if hee scape away after sentence of condemnation he is stoned to death whensoever hee is taken If his father be willing to bring him to the Magistrate and the mother not or the mother willing and the father not he is not to be judged as a rebellious sonne If either parent have lost their hand or be lame or dumbe or blinde or deafe the sonne passeth not under this condemnation for it is said they must lay hold on him and bring him and must say this our sonne c. hee obeieth not our voice c. These and the like cautions are noted by Maimony in treat of Rebels chap. 7. and in the Bab. Thalmud in Sanhedrin ch 8. but they have not all of them found ground from the Scripture Howbeit if any sonne be by any of these exceptions saved that he die not as a rebellious sonne yet is he under all other punishments which the Magistrates inflict on other riotours and like malefactors the gate of his place that is the gate of the place where he dwelt at which gate the Magistrates used to sit Deut. 22. 15. and 25. 7. So the Chaldee here translateth the gate of the judgement-hall of his place Vers. 20. a glutton or riotour devourer in Hebrew Zolel which hath the signification of vilenesse Ier. 15. 19. The Chaldee addeth a glutton or riotous eater of flesh and a riotous drinker of wine which words seeme also to be understood in the Hebrew and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine amongst riotous eaters of flesh for the riotous drinker and the riotous eater or glutton shall come to poverty Where in the latter sentence the words flesh and wine are omitted as here they are in Moses And to these two flesh and wine the Hebrewes do restraine this law as before is noted but oft times such things are named for an instance and doe imply all other of like sort Vers. 21. and he shall die or that he die The sinnes of riot and drunkennesse were not by Moses Law punishable by death this therefore was in respect of his disobedience to his parents which greatly aggravated his sinne and for which hee was to die when other drunkards scaped with lighter punishment Hereupon Solomon uttered his parable He that keepeth the Law is a wise son but he that is a companion of gluttons shameth his father Prov. 28. 7. all Israel shall heare The like is spoken of the death of some other notorious malefactors as Deut. 13. 11. and 17. 13. and 19. 30. So in this case the Hebrewes say The rebellious sonne must be proclaimed and they publish by writings unto all Israel In such a Court wee stoned such an one because hee was a stubborne and rebellious sonne Maimony treat of Rebels chap. 7. sect 13. Vers. 22. worthy of death Hebr. of the judgement of death which the Chaldee well expoundeth desert of judgement to be killed and thou hang him The Hebrewes understand not this of putting him to death by hanging but of hanging a man up after hee was stoned to death which was done for more detestation of some hainous malefactors Their words are We are commanded to hang the blasphemer and the Idolater and a man is hanged but not a woman After they are stoned to death they fasten a peace of timber in the earth and out of it there commeth a peece of wood then they tie both his hands one to another and hang him neere unto the setting of the Sun and let him downe out of hand and if he abide all night it is a transgression Deut. 21. 23. And we are commanded to burie all that are killed by the Iudges the same day that they are killed They may not be hanged on a tree that groweth on the ground but on that which hath beene plucked up that there may not need any cutting of it downe for the tree that he is hanged on is to be buried with him that there be no evill memoriall of him for men to say this is the tree wheron such a man was hanged And so the stone wherewith the stoned is killed and the sword wherewith a man is put to death and the napkin wherwith he is strangled they all are buried Maimony in Sanhedrin ch 15. sect 6. c. In the Scripture we have examples of Rechab and Baanah who for murdering Ishbosheth were by Davids commandement slaine their hands and feet cut off and they hanged up 2 Sam. 4. 12. where their hanging seemeth to be after their death and so in others as Ios. 10. 26. which might also be the case of the King of Ai Ies. 8. 29. of those Idolaters in Num. 25. 4. And the Scripture sheweth a double punishment for some hainous sinnes as in Achans family who were burned with fire after they were stoned Ios. 7. 25. Among the Romans afterward they hanged or fastned them to the tree alive and such was the death of our Lord Christ who bare our 〈…〉 es in his owne bodie on the tree 1 Pet. 2. 24. Luke 23. 33 39. Vers. 23. burying in Greeke with buriall thou shall burie him that is in any wise burie him This was also sulfilled in our Saviours body which was buried the same day that he was hanged on tree Ioh. 19. 31 38 42. he that is hanged to wit on tree as Gal. 3. 13. This speech as many other of like sort is generall therefore the Greeke translateth every one that is hanged on tree and that interpretation the Apostle alleageth in Gal. 3. 13. the curse that is cursed as the A postle expoundeth it
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
knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
salvation wherwith God clotheth his Church Esay 61 10. Vers. 22. is become as one to weet of us three the Father the Word and the Holy Spirit 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech used in v. 5. and would leave an impression in Adams hart of his pride and folly in beleeving the Serpents deceitfull promises that so long as he lived an exile here on earth he might haue continuall motives of repentance and humiliation The Hebrew phrase is as one meaneth is made or become as one as this is Psal. 118. 23. the Evangelist translateth this is done Mat. 21. 42. lest he put An unperfect speech where we may understand by that which followeth he must be driven out lest he be put c. Such phrases are usuall as Gen. 38. 11. 42. 4. Mat. 25. 9. and eate and live or that he may eate and live And is often used for That and noteth the end and purpose of an act as here so in 2 Sam. 21. 3. 2 King 3. 11. Lam. 1. 19. Because the tree of life and the eating of it was at first a signe of eternall life to man if he had obeyed his creator as is noted on Gen. 2. 9. it might not now in the justice of God be so continued to man fallen into disobedience Neither was the new covenant betweene God and man of obedience againe by the workes of the Law unto life but of faith in Christ the womans seed unto forgivenesse of sinnes Gen. 3. 15. 20. God therfore in driving the man from this tree would drive him from all confidence in him-selfe and his owne workes and so from abuse of this tree also which might turne to his further judgement that hee might seeke the life in heaven which is hid with Christ in God Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world to eate of the tree of life which is in the midst of the Paradise of God Rev. 2 7. V. 23. to till tillage hath the name in Hebrew of servile-worke for all even Kings are as servants to the field Eccles. 5. 8. And this hard labour was a continuall remembrance of sinne and doctrine of humiliation and repentance Wherefore God after in the Law freed every seventh or Sabbath yeare from this tillage in his land when they did all alike eat of that which grew of it owne accord Lev. 25. 4. 6. to remember their former ease lost by sinne but to bee restored spiritually by Christ when hee should preach the acceptable yeare of the Lord Esay 61. 2. 2 Cor. 6. 2. Vers. 24. drove out or expulsed not to return thither againe but that he might seeke admission into the heavenly paradise whereunto Christ giveth entrance Luke 23. 43. minding himselfe an exile and pilgrime here on earth 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say in Bresith ketanna on this place Adam was driven out of paradise in this world but in the world to come he shalnot be driven out The remembrance of this future mercy was kept afterward among the Gentiles for it is one of the Chaldean oracles Seeke paradise the glorious country of the soule Cherubins or Cherubs These were living creatures with wings as may bee â—athered by comparing Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle Exod. 25. 18. and 26. 1. See the annotations there Moses here seemeth to meane Angels by this name for they have appeared sometime with wings flying Dan. 9. 21. and with sword 1 Chron. 21 16. and as fierie chariots 2 King 6. 17. as here they have the flame of a sword that is a flaming sword as the Greeke translateth it to keepe man out of paradise Of Angels see the notes on Gen. 16. 7. By these also God further might signifie the Angels or Ministers in his spirituall paradise the Church and the sharpe two edged sword of his Word wherewith they are armed against all the disobedient 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise direct from all quarters of the world to enter thereinto by the gates which are never shut such as are written in the lambs booke of life where the tree of life groweth and giveth fruit wherein they haue right that doe the commandements of God Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe to weet every way for more terrour that man should not there attempt re-entrance Such spiritually is the use of the Law and doctrine therof which terrifieth the conscience and by the workes whereof no flesh can be justified Rom. 3. 20. but it serveth to drive men unto Christ that they may be made righteous by faith Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ though now they are ignorant of him for they write of seven things which the King Christ shall shew unto Israel two of which are the garden of Eden and the tree of life R. Elias ben Mosis in Sepher reshith choemah fol. 4. 12. Also expounding that in Song 1. 4. the King hath brought me into his chambers Our Doctors of blessed memory have sayd that these are the chambers of the garden of Eden And againe There are also that say of the tree of life that it was not created in vaine but the men of the resurrection that are raised from the dead shall eate thereof and live for ever R. Menachem on Gen. 3. And by the garden of Eden or Paradise it seemes they understood the kingdome of heaven for the Chaldee paraphrast on Song 4. 12. saith as the garden of Eden into which no man hath power to enter but the just whose soules are sent thither by the hands of Angels According to these speeches familiar in olde time among the Iewes the Holy Ghost also speaketh of carriage by Angels into Abrahams bosome Luke 16. 22. of being with Christ in paradise Luke 23. 43. and of eating of the tree of life which is in the midst of the paradise of God Rev. 2. 7. And that the Iewes understood not these things carnally appeareth by these words of theirs In the world to come there is no eating or drinking nor any other of the things which the bodies of the sonnes of Adam have neede of in this world as sitting and standing and sleepe and death and sorrow and miâ—th and the like So our ancient wise men have sayd In the world to come there is no eating nor drinking nor use of mariage but the just doe sit with their crownes upon their heads and have the fruition of the glory of the Majestie of God Maimony in Misn. treat of Repentance ch 8. S. 2. CHAPT IIII. 1. The birth trade and religion of Kaine and Abel 8. Kaine killeth Abel 9. for it he is examined of God 11. and cursed 13. he despaireth 16. and departeth from Gods presence 17. Kaine buildeth the
one end of sacrificing was the forgivenesse of sinne Lev. 6. 2. 6. 7. So the Chaldee here explaineth it If thou doe thy works well shalt thou not haue forgivenesse Otherwise it may be expounded is there not a lifting up to weet of thy countenance which now is fallen that is an acceptation of thy face and petition and consequently of thy offring in Gen. 19. 21. lifting up or accepting the face signifieth favourable acceptation with God and in Iob 11. 15. it signifieth comfortable bold cariage Or is there not a bearing or carying away of blessing and reward as Psal. 24. 5. A question thus asked is an earnest affirmation that so it shall be as are they not written 2 King 20. 20. is expounded Loe they are written 2 Chro. 32. 32. and is not the life more then meate Mat. 6. 25. that is the life is more Luke 12. 23. Also the holy Ghost turneth into a question hath not my hand made all these Act. 7. 49. that which the Prophet affirmeth plainely all these my hand hath made Esay 66. 1. So Gen. 13. 9. and many the like sin or the misdeed errour By sinne and iniquity the punishment for it is often meant as in Gen. 19. 15. Lev. 20. 20. 2 King 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at Iudg. 20. 16. Gods law is our marke and way to walke in therefore sinne is defined to be swerving from or transgression of the Law anomie or enormitie 1 Ioh. 3. 4. In Hebrew it is called Chattaah whereupon the Greekes framed the name Atee that is Hurt or Dammage and their Poets faigned that it was a woman cast out of heaven pernicious Atee that aatai hurteth all men Homer Iliad 19. lyeth or coucheth is couching a word usually spoken of beasts applyed here to Sinne as a hurtfull beast ready to devoure For to lye at the doore is to be neere at hand Mark 13. â—9 and in Deut. 29. 20. the curses are said to couch or lye upon the sinner whom the Lord will not be mercifull unto The Chaldee referreth it to the last judgement saying thy sinne is kept to the day of judgment in which vengeance shall be taken on thee if thou convert not And other Rabbines thus Sin couching at the doore meaneth at the gates of justice for from thence judgement commeth for ever upon them that are in transgression for from thence the Angell of death hath his power R. Menachem on Gen. 4. his desire that is Abels who being the younger brother is subiect unto thee For Kain being the first-borne had great priviledges by nature over his brethren as is shewed on Gen. 25. 31. and 27. 19. Or the desire of it that is of Sinne is unto thee but thou shalt rule over it that is as Paul speaketh let not sin raigne in thy mortall body that thou shouldest obey it in the lusts thereof Rom. 6. 12. The Thargum Ierusalemy thus referreth it to the subduing of sinne although the Hebrew differeth in gender from Sinne as the word lyeth doth likewise But such differences may often bee observed and sometime in the very Hebrew text as jabo and jehi 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo and tehi 2 Sam. 8. 2. 5. 6. and 24. 9. lahem and bahem 1 King 22. 17. and 1 Chro. 10. 7 which also is written lahen and bahen 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21. Vers. 8. spake or sayd unto Abel his brother but what he said is not set downe The Hebrew text hath here a pawse extraordinary implying further matter The Greeke version addeth let us goe out into the field and Thargum Ierusalemy addeth the same and much more how Kain when they were in the field should say there was no judgement nor judge nor other world to come nor good reward for justice nor vengeance for wickednesse c. all which Abel gayne-sayed and then his brother slew him It seemeth to imply a dissimulation of Kains hatred in that he conversed friendly with his brother till he found opportunity to kill him as others in their hatred are observed to speake of the matter of their griefe neither good nor bad 2 Sam. 13 22. killed him And wherefore killed he him Because his owne workes were evill and his brothers good 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles Abel the just Mat. 23. 35. and Kain of that wicked done 1 Ioh. 3. 12. that is of the Devill for he was a murtherer from the beginning Ioh. 8. 44. Verse 9. Where is Abel Here God sheweth himselfe to bee the seeker-out of bloods Psal. 9. 13. So Zacharie when hee was murthered said The Lord looke upon it and require it 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour whose bloods with all the rest should come upon the Iewes Mat. 23. 35. 36. Vers. 10. bloods This word in the plurall number usually signifieth murther and the guilt following it and such as gave themselves to this sinne are called men of bloods Psal. 5. 7. Sometime bloods meaneth mans naturall generation Ioh. 1. 13. To this latter the Chaldee Paraphrases have reference translating it The voice of the bloods of the generations the multitudes of just men which should have proceeded from thy brother cry or are crying This word hath reference in number to the bloods fore-mentioned as if many were spilt and cryed From hence the Apostle noteth the effect of Abels faith how by it being dead he yet speaketh Heb. 11. 4. This crying was unto God for vengeance wherefore Christs blood is preferred before this as speaking better things then Abel Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world God manifested the immortality of mans soule the forgivenesse of sins to the faithfull with the contrary concerning hypocrites and the resurrection of the body as Christ gathereth from another like Scripture Math. 22. 31. 32. Vers. 11. Cursed As Gods blessing implyeth among other good things the light of his face and favour towards men Psal. 67. 2. so his curse bringeth with other evils the hiding of his face and withdrawing of his favour as Kain after complaineth v. 14. By this sentence Kain is cast out from Gods presence and Church and is the first cursed man in the world Vers. 12. not henceforth Hebr. not adde to yeeld that is not yeeld any more her strength meaning the naturall fruit which otherwise through Gods blessing it could Ioel 2. 22. For as the cursed fig-tree lost the vigour and withered Mark 11. 21. so the fruitfull land is made barren when it is cursed for the sinne of the inhabitants Lev. 26 20. Psal. 107. 34. Here the former curse laid upon the earth Gen. 3. 17. is increased for Kains sake and the destruction of the world hastened see Gen. 5. 29. A contrary blessing is promised to them that
sorrowes of this age were great as the very name of Enos testifieth and the history following in Gen. 6. confirmeth for impiety crept into the Church by unlawfull mariages with Kains seed and religion and manners were much corrupted Gen. 6. 2. 11. The Hebrew Doctors describe it thus In the dayes of Enos the sons of Adam erred with great error and the counsell of the wisemen of that age became brutish and Enos him-selfe was one of them that erred and their error was this They said for as much as God hath created these stars and sphaeres to governe the world and set them on high and imparted honor unto them and they are ministers that minister before him it is meet that men should land and glorifie and give them honor For this is the wil of God that we magnifie and honor whomsoever he magnifieth and honoreth even as a King would have them honored that stand before him and this is the honour of the King himselfe When this thing was come up into their heart they began to build Temples unto stars and to offer sacrifice unto them and to laud and glorifie them with words and to worship before them that they might in their evill opinion obtaine favour of the Creator And this was the root of Idolatry c. And in process of time there stood up false Prophets among the sons of Adam which said that God had commanded said unto them worship such a star or all the stars and doe sacrifice unto them thus and thus and build a Temple for it and make an image of it that all the people women and children may worship it he shewed them the image which he had feyned out of his owne heart and said it was the image of such a starre which was made knowne unto him by prophesie and they began after this manner to make images in Temples and under trees and on tops of mountaines and hils and assembled together and worshipped them c. And this thing was spred through all the world to serve images with services different one from another and to sacrifice unto and worship them So in tract of time the glorious and fearfull name of God was forgotten out of the mouth of all living and out of their knowledge and they acknowledged him not And there was found no people of the earth that knew ought save images of wood and stone and Temples of stone which they had beene trained up from their childhood to worship and to serve and to sweare by their names And the wise men that were among them as the Priests and such like thought there was no God save the stars and sphares for whose sake and in whose likenesse they had made these images but as for the Rocke everlasting there was no man that acknowledged him or knew him save a few persons in the world is Enoch Mathusala Noe Sem and Eber. And in this way did the world walk and converse till the pillar of the world to weet Abraham our father was born Maim in Misn. tom 1. treat of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped both Moses and the Prophets after him shew Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body Arist. de câ—l l. 2 c. 2 so did the wisest of the Hebrew Rabbins All the stars and al the sphaers have soules knowledg understanding are living things and stand acknowledge him who said and the world was every one according to his greatnesse and according to his dignity lauding and glorifying him that formed them even as the Angels And as they know the holy God so they know themselves and know the Angels which are above them and the knowledge that the Starres and Sphaeres have is lesse then the knowledge of the Angels and greater then the knowledge of the sonnes of men saith Maimony in Iesudei hatorah chap. 3. S. 9. Vpon this perswasion men might the easier be drawne to the worship of them If we understand Moses here otherwise Then began men to call upon the name of the Lord then it may be meant of more publick worship now erected then before or of publick preaching in the name of the Lord to call the wicked to repentance or of calling themselves by the name of the Lord as in Gen. 6. 2. the faithfull are called the sonnes of God Onkelos the Chaldee Paraphrast translateth then beganne men to pray But the Chaldee in the Masorites bible saith Then in his dayes the sonnes of men left off from praying or became prophane so that they prayed not in the name of the Lord. CHAP. V. 1 The genealogie of the tenne first Patriarchs of the world 3 Of Adam 6 Seth 9 Enos 12 Kainan 15 Maleleel 18 Iared 21 Enoch who walked with God was taken away without death 25 Mathusala 28 Lamech 32 and Noe. THis is the booke of the generations of Adam in the day God created Adam in the likenesse of God made he him Male and female created hee them and blessed them and called their name Adam in the day they were created And Adam lived a hundred and thirty yeeres and begat a sonne in his likenesse in his image and called his name Seth. And the dayes of Adam were after he had begotten Seth eight hundred yeeres and hee begat sonnes and daughters And all the dayes of Adam which he lived were nine hundred yeeres and thirty yeeres and he dyed And Seth lived a hundred yeeres and five yeeres and begat Enos And Seth lived after he begat Enos eight hundred yeeres and seven yeeres and begat sonnes and daughters And all the dayes of Seth were nine hundred yeeres and twelve yeeres and hee died And Enos lived ninety yeeres and begat Kainan And Enos lived after hee begat Kainan eight hundred yeeres and fifteene yeeres and begat sonnes and daughters And all the daies of Enos were nine hundred yeeres and five yeeres and hee died And Kainan lived seventy yeeres and begat Maleleel And Kainan lived after he begat Maleleel eight hundred yeeres and fortie yeeres and begat sonnes and daughters And all the dayes of Kainan were nine hundred yeeres and ten yeeres and he died And Maleleel lived sixtie yeeres and five yeeres and begat Iared And Maleleel lived after he begat Iared eight hundred yeeres and thirty yeeres and begat sons and daughters And al the dayes of Maleleel were eight hundred yeeres and ninety and five yeeres and he died And Iared lived a hundred yeeres and sixtie and two yeeres begat Enoch And Iared lived after he begat Enoch eight hundred yeeres and begat sons and daughters And al the daies of Iared were nine hundred yeres sixty and two yeres and he dyed And Enoch lived sixty and five yeres and begat Methusala And Enoch walked with God after hee begat Methusala three hundred yeeres and begat sonnes and daughters And all the daies of
Enoch were three hundred yeeres and sixtie and five yeeres And Enoch walked with God and he was not for God tooke him And Mathusala lived a hundred yeeres and eightie and seven yeeres and begat Lamech And Mathusala lived after he begat Lamech seven hundred yeeres and eighty and two yeeres and begat sons and daughters And all the dayes of Mathusala were nine hundred yeres and sixty and nine yeres and he died And Lamech lived a hundred yeeres and eighty and two yeeres and begat a son And called his name Noe saying This shall comfort us from our worke and from the sorrow of our hands because of the earth the which Iehovah hath cursed And Lamech lived after he begat Noe five hundred yeres and ninety and five yeeres and begat sons daughters And all the dayes of Lamech were seven hundred yeeres and seventy and seven yeeres and he died And Noe was five hundred yeres old and Noe begat Sem Cham and Iapheth Annotations THe booke that is the narration or rehearsall generations of Adam the Greeke translateth generation of men it meaneth both the children which Adam begat and the events that did befall them as the word generation is used for all accidents in times and ages whatsoever the day may bring forth as Solomon speaketh Proverb 27. 1. So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from Adam to Noe the chiefe end whereof is to shew the genealogy of Christ the promised sâ—ed according to the flesh and so of his Church Luk. 3. 23. 38. 1 Chron. 1. 1. c. likenesse of God See Gen. 1. 26. Vers. 2. their name so Adam was the common name of man and woman which were one flesh Gen. 2. 23. 24 and of all their posterity Gen. 9. 6. for we are all of one blood Act. 17. 26. Vers. 3. and begat to weet a sonne as the sequell sheweth The Scripture often omitteth such words and sometime sheweth they must be understood as David put in Syria 1 Chron. 18. 6. that is he put garisons in Syria 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse namely that which he now had in his sinfull state for the first likenesse and image of God in him was by sinne corrupted Gen. 3. wherupon all men now are conceived in sinne Psal. 51. 7. and are by nature children of wrath Eph. 2. 3. Seth that is Set or Appointed in stead of Abel see Gen. 4. 25. onely his posterity were reserved when all the world was drowned And from him the genealogy is rekoned both in the Old and New Testament 1 Chr. 1. 1. c. Luke 3. 38. Vers. 6. yeeres Hebr. yeere sometime the Originall useth indifferently one for another as eight yeeres 2 Chron. 34. 1. for which in 2 King 22. 1. is written eight yeere It is also the property of the Hebrew to set the least number for most as here Seth lived five yeeres and an hundred yeere and so after which because it differeth from our manner and in the order there is no speciall weight is changed according to our speaking because the Hebrew it selfe in repeating matters doth often change the order of words as 2 Chron. 23. 7. when he commeth in when he goeth out which in 2 Kin. 11. 8. is when he goeth out and when hee commeth in So great and small 2 Chron. 34. 30. or small and great 2 King 23. 2. And in translating the holy Ghost often also changeth the order of words as Ioel 2. 28. your old men shall dreame dreames your young men shall see visions which in Act. 2. 17. is placed thus your young men shall see visions and your old men shall dreame dreames So in 1 King 19. 10. they haue broke downe thy Altars and killed thy Prophets which Paul rehearseth thus they have killed thy Prophets and broke downe thy Altars Rom. 11. 3. and sundry the like Enos or as the Hebrew pronounceth it Enosh but because our language and custome rather followeth the Greeke which is more easie the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake and thinke them diverse persons Verse 9. Kainan so Luke 3. 37. in Hebrew Kenan Verse 12. Maleleel Hebr. Mahalalel Vers. 15. Iared Hebr. Iered Vers. 18. Enoch in Hebrew Chanoch that is Dedicated or Catechised he is said to be the seventh from Adam and a prophesier of Gods judgement upon wicked men for their impious deeds and hard speeches against God Iude ver 14. 15. So hee is distinguished from Enoch the Kainite the third from Adam Gen. 4. 17. and seven being the number of the Sabbath the seventh generation implyed the mystery of rest in Christ. Accordingly the number of all the generations here may be observed which are ten from Adam to Noe as before in Gen. 4. there are seven generations of Kain so Abram the Ebrew was the seventh from Eber Moses the seventh from Abram and in Mat. 1. twice seven generations are reckned from Abram to David and so many from David to the Captivity of Babylon and againe so many from that captivity to Christ Mat. 1. 17. The estate of times for these ten Patriarchs may thus be viewed 1. Adam being 130. yeeres old begat Seth. 2. Seth 105. yeeres old begat Enos In the yeere of the World 235. 3. Enos 90. yeere old begat Kainan in the yeere of the World 325. 4. Kainan 70. yeere old begat Maleleel in the yeere of the World 395. 5. Maleleel 65. yeere old begat Iared in the yere of the World 460. 6. Iared 162. yeere old begat Enoch in the yere of the World 622. 7. Enoch 65. yeere old begat Mathusala in the yeere of the World 687. 8. Mathusala 187. yeere old begat Lamech in the yeere of the World 874. 9. Lamech 182. yeere old begat Noe in the yeere of the World 1056. 10. Noe 500. yeeres old begat Iapheth in the yeere of the World 1556. The lives of these Patriarchs are also to be noted 1. Adam lived 930. yeeres 2. Seth lived 912. y. 3. Enos lived 905. 4. Kainan lived 910. y. 5. Malaleel lived 895. y. 6. Iared lived 962. y. 7. Enoch lived on earth 365. yeeres The shortest liver 8. Mathusala lived 969. y. The longest liver 9. Lamech lived 777. y. 10. Noe lived 950. y. Gen. 9. 29. By this computation it appeareth that Adam lived to see Lamech the ninth generation in the 56 yeere of whose life hee dyed first of all these Patriarchs That Enoch the 7 from Adam after he had lived on earth so many yeeres as there be dayes in the yeere of the Sunne was taken away into Paradise next after Adams death seven Patriarchs remaining witnesses of his translation That all the first nine Patriarchs were taken out of this world before it was drowned by the Flood that came in the 600. yeere of Noes life That Mathusala lived till the very yeere wherein the Flood came as his name
Amos 5. â—1 Wherefore the Chaldee translateth the Lord accepted with favour his oblation The Scripture speaketh of God after the manner of men who are delighted with sweet odours Esay 3. 24. Song 1. 〈…〉 of rest that is of sweetnesse or of sweet savour which refresheth comforteth and quieteth the sense The Hebrew word is of the same root that Noes name was of which signified rest and comfort Gen. 5. 29. The Greeke here and usually turneth it euâ—diâ—s of sweet-savour which the Apostle followeth saying Christ hath given himselfe for us an offering and a sacrifice to God for a smell of sweet savour Ephesians 5. 2. where this sacrifice of Noe and all other in the Law are shewed to have their accomplishment in Christs death for otherwise as it was unpossible that the blood of buls and goats should take away sinnes Heb. 10. 4. so was it unpossible that the smoake of such flesh burned should be a sweet odour to God in his heart or unto his heart that is hartily minding and purposing this thing which followeth Some understand it unto Noes heart as spoken to his comfort but the Hebrew el unto is often used for in as Gen. 6. 6. 1 Sam. 27. 1. and the Greek explaineth it in the former sense The Chaldee translateth in or by his word which may bee understood as an oath as not onely the Hebrew Doctors say that God stretched out his right hand and swarâ— c. Pirke R. Eliezer chap. 23. but the Prophet also witnesseth I have sworne that the waters of Noe shall no more goe over the earth Es. 54. 9. not againe curse or not adde to curse This taking away of the curse notwithstanding mans corrupt heart remaining is a notable testimony of Gods rich mercy in Christ by whom we are freed from the curse Gal. 3. 13. Rev. 22. 3. Zach. 14. 11. For the covenant now made concerning the waters with Noe was a figure of that spirituall and eternall covenant of peace with us in Christ as is shewed in Esay 54. 8. 9. 10. for mans sake the Greek saith for mens workes for the imagination or though the fiction See Gen. 6. 5. where from mens merits the contrary is concluded to that which here God in mercy promiseth youth or child-hood so that it meaneth not onely mans age but infancy or childs age as the word whence youth here is derived is spoken of Moses when he was a babe Exod. 2. 6. and we all are transgressors from the womb Esay 48. 8. Psal. 51. 7. and 58. 4. In Breshith rabba an Hebrew commentary upon this place a Rabbine is said to bee asked When is the evill imagination put into mâ—n And hee answered From the 〈◊〉 that he is formed as I have done to weet universally with water howbeit fire shall consume the remnant Iob 22. 20. for the heavens and the earth now are by Gods word kept-in-store reserved unto fire against the day of judgement and perdition of ungodly men 2 Pet. 3. 7. Vers. 22. Henceforth all dayes of the earth that is Hereafter so long is the earth endureth It is a promise to conserve the orderly course and state of the world through all ages unto the end under which also the promise of stability of grace in Christ is spiritually covenanted unto the faithfull as Ier. 33. 20. 21. CHAPT IX 1. God blesseth Noe and his sonnes 4 Flesh with the blood and murder are forbidden 9. Gods covenant to drowne the earth no more 13 signified by the Rainbow 18 Noe replenisheth the world 20 planteth a vineyard 21 is drunken and mocked of his son 25 Curseth Canaan 26 Blesseth Sem 27 prayeth for Iaphet 28 and dyeth 950 yeeres old ANd God blessed Noe and his sonnes and said unto them Be fruitfull and multiply and replenish the earth And the feare of you and the dread of you shall be upon every beast of the earth and upon every fowle of the heavens on all that moveth upon the ground and on all the fishes of the sea into your hand are they given Every moving thing that is living to you shall it bee for meat as the greene herbe have I given to you all things But flesh with the soule thereof the blood therof ye shall not eate And surely your blood of your soules will I require at the hand of every beast will I require it and at the hand of man at the hand of every mans brother will I require the soule of man He that sheddeth mans blood by man shall his blood be shed for in the image of God made he man And you be yee fruitfull and multiply bring-forth-abundantly in the earth and multiply therein And God said unto Noe and unto his sonnes with him saying And I behold I establish my covenant with you and with your seed after you And with every living soule that is with you of the fowle of the cattell and of every beast of the earth with you from all that goe out of the arke to every beast of the earth And I will establish my covenant with you and all flesh shall not bee cut off any more by the waters of a Flood and there shall not bee any more a Flood to destroy the earth And God sayd This is the signe of the covenant which I doe give betweene me and you and every living soule that is with you to eternall generations My Bow I have given in the cloud and it shall bee for a signe of the covenant betweene me and the earth And it shal be when I make-cloudy the cloud over the earth that the bow shall bee seene in the cloud And I will remember my covenant which is betweene me and you and every living soule of all flesh and there shall not be any more the waters to a flood to destroy all flesh And the Bow shall bee in the cloud and I will see it to remember the everlasting covenant betweene God and every living soule of all flesh that is upon the earth And God said unto Noe This is the signe of the covenant which I have established betweene me and all flesh that is upon the earth And the sonnes of Noe that went-out of the arke were Sem and Cham and Iapheth and Cham he is the father of Canaan These three were the sonnes of Noe and of these all the earth was over-spred And Noe began to be an husbandman and he planted a vineyard And he dranke of the wine and was drunken and hee uncovered himselfe within his tent And C ham the father of Canaan saw the nakednesse of his father and told his two brethren without And Sem and Iapheth took a garment and they layd it upon both their shoulders and went backward and covered the nakednesse of their father and their faces were backward and they saw not their fathers nakednesse And Noe awoke from his wine and hee knew that which his younger son had done unto him And he said Cursed be Canaan a servant of servants
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
they are essentiall formes created without any materiall sustance or body And whereas the Prophets say they saw an Angel like fire and with wings c. it is all spoken of propheticall vision and by way of darke-parable Also that the Angels are lower and higher one than another not in highnesse of place as when one man sits above another but as we speake of two wise men which excell one another in wisedome that that man is higher then this Likewise that there are tenne names that Angels are called by and accordingly ten degrees of them and the tenth called Men are the Angels which spake with the Prophets appeared unto them in propheticall visions for which cause they are called men as Maimony sheweth in Misneh in Iesudei hatorah chap 2. That there are even ten degrees of Angels the holy Scriptures shew not but degrees there are as the Apostle mentioneth Angels Principalities Powers Thrones Dominions Rom. 8. 38. Col. 1. 16. Howbeit we are warned not to intrude into those things which we have not seene Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe who is the Angel of the Couenant Mat. 3. 1. and of Gods face Esay 63. 1. in whom Gods name is Exod. 23. 20. And this Angel which here found Hagar speaketh as God I will multiply vers 10. and shee calleth him Iehovah verse 13. of Shur that is leading towards Shur which was a City in the wildernesse betweene Canaan and Egypt called the desert of Shur Exod. 15. 22. wherein was scant of waters So that Agar was fleeing into her native Countrey and in this wildernesse her posteritie after dwelt Gen. 25. 18. Vers. 9. humble or submit thy selfe This word is also used for humbling our selves before God with prayer fasting and suffering afflictions as Hest. 8. 21. Dan. 10. 12. 1 King 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all seruants to bee submisse Tit. 2. 9. 1 Pet. 2. 18. so the Law which is Agar mystically is as a seruant to the Covenant of Grace in Christ under which all ought to submit themselves to the justice of God Rom. 10. 3. Gal. 3. 24. Vers. 10. multiplying I will multiply that is I will surely much multiply see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God and propresieth of the many that should be Agars seed both in the flesh and in the allegorie that should seeke for justice by the works of the Law as did the Israelites Rom. 9. 31 32. and 10. 2. 3. 21. Vers. 11. shalt beare or shalt very shortly bring forth The originall word implyeth both the time present and to come noting the soone accomplishment So in Iudg. 13. 7. Ismael that is God hath heard to weet thy affliction This sheweth the effect of the law which was added because of transgressions Gal. 3. 19. and giveth knowledge of sinne Rom. 3. 20. and so causeth wrath Rom. 4. 15. whereby the conscience being afflicted calleth upon God for grace and is heard Rom. 7. 7. 8-24 25. Gal. 3. 24. heard or hearkened unto meaning the praiers made in her affliction as the Chaldee translateth it hath receiued thy prayer Vers. 12. a man like a wild asse or as the Chaldee expoundeth it a wild-asse among men the Greeke saith onely a wild man This was first accomplished in Ismaels person who dwelt in the wildernesse as a salvage and was a warlike man Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called Sarkain Saracens that is by interpretation Theeves or Robbers Spiritually this signified the wilde and fierce nature of man which by the law cannot bee tamed but is made more rebellious for when the commandement commeth sinne reviveth and worketh death in us by that which is good that sinne by the Commandement might become exceeding sinfull Rom. 7. 9. 13. The wild asse liveth in the wildernesse and mountaines is a beast of an untamed nature and unserviceable to man Iob 39. 8 9 10 11. therefore the Prophet likeneth rebellious Israel to a wild asse Ier. 2. 24. and the nature of the wilde asse is opposed as signifying our unregenerate estate to the nature of a man in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel Phere Adam a Wild-asse Man so Israel on the contrary are named by the Prophet Tson Adam Sheep for men or Men like a Flocke Ezek 36. 37. 38. to signifie our renewed nature in Christ whose Sheep weare by faith and obedient to his voyce Ioh. 10. 3. 16. Mahomet the false Prophet of the Turkes and curse of the world he had his generation from this wild-asse Ismael against all or against every man it meaneth warres and fighting before that is neere unto and in the sight of his brethren see Gen. 25. 18. Vers. 13. Iehovah the Angell is so called which seemeth to intimate this to bee no creature but Christ himselfe who is called an Angel as is noted on vers 7. The Chaldee translateth it she called on the name of the Lord and Thargum Ierusalemy saith shee prayed in the name of the word of the Lord that was revealed to her and said Blessed art thou ô God c. God that seest me or God of sight of vision which is more generall as the Chaldee paraphraseth the God that seest all Gods seeing is often mentioned in respect of afflictions as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend from the Angels speech in vers 11. here seene The Greeke translateth for I have openly seene him that appeared unto me In this sense she magnifieth Gods mercy for letting her have so cleare a sight of him which is more then the hearing of him Iob 42. 5. and so here in the desert is opposed to her master Abrams house where visions were more usuall Or by seeing may be meant the discerning of her evill plight and her reviving after affliction as in 1 Sam. 14. 29. so the Chaldee translateth Loe I doe beginne to see after that hee appeared unto me Or seeing may meane living after the sight of God whereat men were afraid they should die Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne elsewhere seemeth to signifie living Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me or after the vision Vers. 14. was called Hebr. he called that is everie one not restraining it to any one person This the Scriptures elsewhere manifest as hee called 2 Sam. 5. 20. is by another Prophet written they called 1 Chron. 14. 11. and they had anointed David 2 Sam. 15. 17. that is David was anointed 1 Chron. 14. 8. they buried him 2 Chron. 9. 31. that is he was buried 1 King 11. 43. they brought children Mark 10. 13. that is children were brought Mar. 19. 13. and many the like See Gen. 2.
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
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
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
Hebrew and behold but the word and sometime is redundant in that tongue as is observed on Gen. 36. 24. Vers. 10. as though or when it budded shot-up Hebrew ascended Vers. 12. they are that is they signifie three dayes So in Gen. 41. 26. Vers. 13. within three dayes which is explained vers 20. to be in the third day see a like phrase in Gen. 7. 4. and of the mysticall number three See Gen. 22. 4. lift up this phrase sometime signifieth to promote unto honour as Ier. 52. 31. sometime head is used for summe and it meaneth to take the summe or to reckon as Exod. 30. 12. which may also be intended here The Greeke translateth shal remember thy principality the Chaldee shal remember thee place or base seat meaning his office of butlership as the Greeke and Chaldee explaine it and is confirmed by verse 21. Vers. 14. this house this prison so the Greeke saith this hold Ioseph though patient in adversitie yet useth all good means to procure his liberty Vers. 15. stollen by stealth or indeed stollen Hebrew stealing stollen The Hebrews the land of Canaan wherein the children of Abraham dwelt who was called an Hebrue Gen. 14. 13. Thus Ioseph calleth it by faith in Gods promises In Zach. 2. 12. it is called the holy land dungeon or pit in Chaldee the house of prisoners Thus Ioseph pleadeth his innocency as Daniel also did Dan. 6. 22. and Paul Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw this word the Greeke addeth I saw a dreame white or with holes for the Hebrew word signifieth both and may meane baskets made of white rods with holes as net-worke But the Greeke and Thargum Ierusalemy doe understand it of white bread or meats in them Vers. 19. lift-up or as the Greeke translateth it take away thine head in a contrary meaning to the former vers 13. but it may be understood of reckoning as before and putting this man out of the number of his officers a tree the Chaldee translateth it a Gallow tree or gybbet crosse such as that whereon Christ was crucified called sometime onely a tree as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law such as dyed on tree had the curse of God upon them Deut. 21. 23 Vers. 20. a banquet Hebrew a drinking This custome to keepe banquets on birth dayes appeareth to be most ancient and it continued till Christs time on earth Mat. 14. 6. and so till this day lifted up the Chaldee translateth he remembred the head c. Vers. 22. hanged As Ioseph was in prison with these two malefactors and according to his word the one was restored to his former honour the other put to death so Christ was in the middest of two malefactors who one of them was restored to eternall life the other left to dye in his sinnes Luk. 23. 33. 39. 43 Vers. 23. forgat him which was both great unthankfulnesse and unto Ioseph a further exercise of faith and patience from the hand of God two yeares longer untill the time his word came Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits and of the affliction of Ioseph Eccles 9. 15. 16. Amos 6. 6. CHAP. XLI 1 Pharaohs two dreames of seven kine and seven eares of corne 8 The wise men of Egypt could not interpret them 9 The Butler remembreth Ioseph and mentioneth him to Pharaoh 14 Who sendeth for Ioseph out of prison and propoundeth to him his dreames 25 Ioseph interpreteth them 29 Seven yeares of plenty are fore told and seven yeares of famine 33 Pharaoh is counselled to provide against the dearth 39 Ioseph is advanced to bee over Pharaohs house and over al the land of Egypt 45 He marieth Asenath 49 gathereth up much corne 50 begetteth two sons Manasses and Ephraim 54 The famine beginneth in Egypt and all lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it was at the end of two yeeres of dayes that Pharaoh dreamed and behold he was standing by the river And behold there came-up out of the river seven kine faire in sight and fat in flesh and they fed in a medow And behold seven other kine came-up after them out of the river ill in sight and leane in flesh and they stood by the other kine upon the brinke of the river And the kine that were ill in sight and leane in flesh did eat-up the seven kine that were faire in sight and fat and Pharaoh awoke And he slept and dreamed the second-time and behold seven eares of-corn came-up in one stalke fat and good And behold seven eares of corn thinn blasted with the east-wind sprang-up after them And the thinn eares swallowed-up the seven fat and full eares and Pharaoh awoke and behold it was a dreame And it was in the morning that his spirit was striken-amazed and he sent and called all the magicians of Egypt and all the wise men thereof and Pharaoh told them his dreame and there was no interpreter of them to Pharaoh And the chiefe of the butlers spake to Pharaoh saying I doe remember this day my sinnes Pharaoh was wroth with his servants and committed me into ward in the house of the Provost Marshall both mee the chiefe of the bakers And wee dreamed a dreame in one night I and he we dreamed each man according to the interpretatiō of his dreame And there was there with us a yong man an Hebrew servant to the Provost Marshall and we told him and hee interpreted to us our dreams to each man according to his dreame did he interpret And it was as he interpreted to us so it was me he restored unto my place and him he hanged And Pharaoh sent and called Ioseph and they brought him hastily out of the dungeon and he shaved himselfe changed his garments and came-in unto Pharaoh And Pharaoh said unto Ioseph I have dreamed a dreame and there is no interpreter of it and I doe heare say of thee thou wilt heare a dreame to interpret it And Ioseph answered Pharaoh saying It is not in mee God will answer the peace of Pharaoh And Pharaoh spake unto Ioseph In my dreame behold I was standing upon the brinke of the riuer And behold there came-up out of the river seven kine fat in flesh and faire in forme and they fed in a medow And behold seven other kine came-up after them poore and very ill in forme and lean in flesh I have not seene their like in all the land of Egypt for evilnesse And the leane and evill kine did eate up the first seven fat kine And they came into the inward-parts of them and it was not knowne that they were come into their inward-parts and their sight was evill as at the beginning and I awoke And I saw in my dreame and behold seven eares of-corne came-up in one stalke full good And behold seven eares of corne withered thinn blasted with an east-wind sprung up after them And the thinn ears
hee fell on his necke and wept on his necke still And Israel said unto Ioseph now let mee dye since I have seene thy face because thou art yet alive And Ioseph said unto his brethren and unto his fathers house I will goe-up and shew Pharaoh and wil say unto him my brethren and my fathers house which were in the land of Canaan are come unto me And the men are sheep-herds for they are men that feed cattell and they have brought their flocks and their herds and all that they have And it shall be when Pharaoh shall call you and shall say what are your workes Then yee shall say thy servants have beene men that fed cattell from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen because every sheep-herd is an abhomination to the Egyptians Annotations BEersheba in Greeke The well of the eath see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan towards Egypt and a place where he and his fathers had received mercies from God Gen. 21. 31. 33. and 26. 33. sacrificed that is killed beasts for sacrifice so both giving thankes for the tidings of Ioseph and consulting with God about his going into Egypt whither in former time Isaak his father was forbidden to goe in time of famine Gen. 26. 1. 2. 3. and whereof he now made some doubt v. 3. For he knew the oracle that his seed should bee afflicted in Egypt Gen 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres from the time that God had promised the inheritance of Canaan unto Abraham Gen. 12. and hee saw little hope of the fulfilling of that promise being now to goe but with 70. soules into an other barbarous country Onely as by faith they had sojourned in the land of promise as in a strange country Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt if God should so command him Among the Gentiles they used also to offer sacrifice when they tooke a journey in hand Festus lib. 14. Vers. 2. visions in Greeke a vision or Sight See Gen. 15. 1. Vers. 3. God Hebr. Ael that is the mighty see Gen. 14. 18. make of thee Hebr. put thee there unto a great nation So Gen. 21. 13. This God had promised him in times before Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up that is surely bring thee up Gr. will bring thee up unto the end This promise was like that which God gave him when he went to Mesopotamia Gen. 28. 15. And Iakob himselfe was brought againe into Canaan dead Gen. 50. 5. 13. his posterity were brought alive a mighty army Ios. 3. c. And from hence the Hebrew Doctors gather a generall rule that whersoever Israel are in captiuity or affliction the presence of God is with them R Menachem on Gen. 46. upon thine eyes that is shall close up thine eye when thou dyest and so burie thee An ancient and honourable custome used of them and all nations The custome afterwards in Israel about the dead and their buriall was this they closed up the eyes of the dead and if his mouth were open they tyed up his jawes and stopped the holes of his body after that they had washed him and anointed him with ointment made of divers sorts of spices and shaved off his haire and wrapped him in white linnen clothes that were not of deare price and they used to cover the face of the dead with a napkin of a zuz that is a quarter of a shekel price that the poore might bee able also to buy it c. And it was unlawfull to bury them in shrowds of silke or cloth of gold or broiderie though hee were a Prince in Israel for this was grosse pride of spirit and the corrupt worke of infidels And they caried the dead upon their shoulders unto the grave Maimony in Misn. tom 4. treat of Mourning ch 4. S. 1. 2. Vers. 6. into Egypt to sojourne there in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life Gen. 47. 9. after the promise made to Abraham 215. yeeres Gen. 12. 4. in the yeere of the world 2298. seed that is children or posterity See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes Vers. 7. daughters one daughter Dinah verse 15. so in vers 23. sonne for one sonne Vers. 9. Carmi in Greeke Charmee These foure were heads of their fathers house and of them are named the families of the tribe of Reuben Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow Vers. 10. Iemuel called also Nemuel in Numb 26. 12. 1 Chro. 4. 14 Ohad in Greeke Aod This man is not mentioned in the families of Simeon Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished Iachin called also Iarib 1 Chron. 4. 24. of him was a familie called Iachinites Numb 26. 12. Zohar in Greeke Saar by transposition of letters hee is also called Zerah and his familie Zarhites Num. 26. 13. 1 Chro. 4. 24. Canaanitesse or Canaanitish woman the cursed stocke with which Israels sonnes ordinarily might not marry Gen. 28. 1. Vers. 11. Gershon called also Gershom 1 Chron. 6. 16. Kohath or Kehath in Greeke Kath. This man was grand-father to Aaron and Moses and Marie Exod. 6. 18 20. Of this familie came the Priests of Israel 1 Chro. 6. 3. 4. c. and the Kohathites had the principall place in the service of the sanctuarie Num. 3. 31. and they are reckoned before the Gersonites Num. 4. 34. c. Vers. 12. dyed by untimely death at Gods hand for their sinne Gen. 38. 7 10. Hezron in Greeke Asron but the Apostle writeth him in Greeke Esrom Mat. 1. 3. by interpretation the middest of exultation V. 13. Issachar why his familie is set before other his elder brethren is shewed on Gen. 35. 23. Thola he had a rare blessing in multitude of children for of this Tholah were 22600. valiant men of warre in Davids dayes 1 Chron. 7. 2. There was also a Iudge of this name and tribe Iudg. 10. 1. Phuvah called also Phuah 1 Chron. 7. 1. and so the Greeke here writes him Phoua Iob called also Iashub Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here Iasoub Simron or Shimron in Greeke Zambran Vers. 14. Elon in Greeke Allon Iahleel in Greeke Aiel Vers. 15. Padan or Mesopotamia see Gen. 25. â—0 There Leahs sonnes were borne but the families of her sonnes here reckoned were borne after they came thence into Canaan all the soules that is persons Gen. 12. 5. Heb. soul which the Greeke translateth soules so after and three counting Iakob himselfe for one as verse 8. and excluding Er and Onan
if the owner thereofbe with it the meaning is if he be with it in the time of borrowing it c. and there is no need that he be with it in the time when it is broken or dieth If he be not w th it in the time wheÌ„ it is borrowed though he be with it in the time when it is broken or dieth the borrower is bound to pay for it Raâ—bam or Maimony in his comment on Thalmud Bab. in Baba metsignah chap. 8. it came the Gr. translateth it shall be to him or his for his hire And so though the thing miscarry he paieth but the hire onely Vers. 16. entice or perswade so that she consent unto the encicer And herein this differeth from the Law in Deuteronomie 22. 28. 29. which was for such as consented not The Hebrewes say Shee that is lien with in the field it is certainely presumed that she was forced unlesse witnesse testifie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with in the citie it is presumed 〈◊〉 she was 〈◊〉 because shee 〈◊〉 unlesse witnesse 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man drâ—w a 〈◊〉 and saith 〈◊〉 〈◊〉 if thou crie out I will kill her Maimony in Nagharah be 〈…〉 chap. 1. Sect. â—â— not betrothed for to lie with a betrothed maid was death Deut. 22. 24. 25. Vers. 17. weigh that 〈◊〉 pay money The summe is shewed in Deuteronomie 22. 29. to be fiftie shekels of silver The Hebrew Doctors say this mulct was not onely if her father refused but if the maid also or if the inticer himselfe would not marie her they compelled him not but hee gave the mulct and went his way If he maried her then he paid not this mulct but gave her a writing as other maids had Maimony in Nagyarah chap. 1. Sect. 3. Vers. 18. a witch or sorceresse whereof see the notes on Exodus 7. 11. He speaketh of the woman because witchcraft is most in use among that kind but implieth also the man-witch or sorcerer who is likewise named in Deuteronomie 18. 10. Therefore the Greeke translateth it here plurally Witches The Hebrewes observe Whosoever is guilty of death the Iudges that doe not put him to death they breake an affirmative precept but transgresse not against a prohibitive saving of the Witch for if they put not him to death they transgresse a prohibition as it is said Thou shalt not suffer a Witch to live Maimony in Sanhedrin chap. 14. Sect. 3. Vers. 19. put to dye Gr. ye shall kill him with death Elsewhere it is commanded that the beast bee killed also Leviticus 20. 15. 16. for this sinne is Confusion Lev. â—8 23. Vers. 20. sacrificeth to the gods that is as the Chaldee expounds it to the idols of the peoples and Moses explaineth it either the Sunne or the Moone or any of the host of heaven c. Deut. 17. 2. 3. And by sacrifice he implieth also worship and service as is expressed in Deuteronomie 17. 3. utterly destroyed or anathematized that is destroyed as execrable and cursed be put to death without mercie as the Hebrew Cherem implieth and Paul useth such a phrase in Hebrewes 10. 28. The Greeke here translateth it destroied the Chaldee by Onkelos saith killed and the Thargum called Ionathans addeth shall bee killed with the sword and his goods consumed which interpretation he gathereth from the Law in Deuteronomie 13. 15. 16. 17. where the word Cherem is also used But others gather from Deut. 17. 2. 5. that hee was to be stoned which is most agreeable Howbeit this is to be understood of a witting and willing idolater according to Numb 25. 27. 30. and so the Hebrew canons say Whosoever serveth idols willingly and presumptuously he is guilty of cutting off to wit by the hand of God and if there be witnesses that have seene him he is stoned to death and if he have served them ignorantly he is to bring the 〈◊〉 offring appointed therefore Maimony treat of Idolatry c. 2. S. 1. except 〈◊〉 understand except he sacrifice unto Iehovah Vers. 21. vex or make a spoile and prey Coppresse 〈◊〉 〈◊〉 and violence a word usually applied to the rich 〈◊〉 mightie that vexe and spoilâ— the poore fatherlesse and stranger whom God loveth and commandeth us to love even as our selves Deut. 10. 18. 19. Levit. 29. 33. 34. Zach. 7. 10. Ier. 22. 3. Ezek. 46. 18. In particular this word is used for vexing or oppressing in buying and selling Leviticus 25. 14. 17. The Hebrew Doctors expound this here to meane vexing of the stranger with words of reproach and the oppressing next spoken of to be meant of his goods or riches Maimony in treat of Merchandise chap. 14. Sect. 15. Of this oppressing see the notes on Levit. 25. Vers. 23. afflicting afflict that is in any measure or any manner of way afflict It seemeth also to bee an imperfect speech implying I will afflict thee See the like in Luke 13. 9. surely if or and if so the Greeke translateth it here and in 1 Sam. 2. 21. Also the Hebrew Ci Surely or For and Vau And are put one for another 2 Sam. 22. 28. with Psal. 18. 28. Esa. 39. 1. with 2 King 20. 12. Vers. 25. money Hebr. silver by it is meant also gold or brasse or meat or rayment or any other thing as is explained Levit. 25. 36. 37. Deut. 23. 19. And we are elsewhere commanded to lend Deut. 15. 7. 8. Luke 6. 35. my people this putteth a difference betweene Gods people and strangers infidels unto whom they might lend upon usury Deut 23. 20. as an exacting creditor as a lender that is urgent to have his owne againe or to have a pawne for the same so the word is sundry times used in this sense 2 King 4. 1. Psalme 109. 11. Nehem. 5. 7. 10. 11. Deut. 24. 10. so the law elsewhere forbiddeth exacting of debts upon our poore brethren Deut. 15. 2. 3. and so the Greeke here translateth thou shalt not be urgent upon him Also the Hebrew Doctors gather from hence thus who so exacteth payment of a poore man and knoweth that he hath not ought to pay him with hee transgresseth against this prohibition Thou shalt not be to him as an exacting creditor Maimony treat of the Lender and borrower chap. 1. Sect. 2. biting-usurie usury is called biting for that it biteth and consumeth a man and his substance and is therfore here and elsewhere absolutely forbidden Gods people Deuteronomie 23. 19. Levit. 25. 35. 36 Proverbs 28. 8. Ezek. 18. 8. Of this the Iewes have these canons set downe by Maimony in his fore-named treatise chapter 4. 5. and 6. Usurie and increase are both one thing Leviticus 25. 37. Deuteronomie 23. 19. And why is the name of it called Neshek biting usurie because it Noshek biteth for it nippeth thy neighbour and eateth his flesh As it is unlawfull to lend so it is unlawfull to borrow upon usurie for it is written in Deuteronomie 23. 19. Thou shalt
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
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
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
his secret parts See the annotations on Exodus 28. 4. c. fitly-girded the Greeke saith tyed-fast a signe of making him strong and ready in heart to doe his service see Exod. 29. 5. Vers. 8. the Breast-plate called the Breast plate of judgement the making and meaning whereof is shewed on Exod. 28. 15. c. Urim and Thummim that is Lights and Perfections in Greek Manifestation and Truth see Exod. 28. 30. These ornaments of the high Priest figured the perfection of all graces in Christ whom the legall Priests typed Heb. 5. 1. 5. c. Vers. 9. crowne of holinesse the holy diademe on which these words Holinesse to Iehovah were graved whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling by the gifts of Gods spirit upon him and figured Christs mediation for his Church for now Aaron did beare the iniquity of the holy things which the sonnes of Israel should hallow in all the gifts of their holy things c. Exod. 28. 38. Vers. 10. the anoynting oyle called the oile of holy anointing it was made of Mirrhe Cinamon Calamus Cassia and oile olive Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ and his Church Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times to signifie a full sanctification see the notes on Levit. 4 6. Vers. 12. head and it ran down upon his beard and on the coller of his garments Psalme 133. 2. This anointing signified the graces of Gods spirit whereby their ministration of Gods word became a sweet savour unto God in them that heard it 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him as is said in Targ. Ionathan and first â—e poured it upon his head and afterwards put it betweene his eye browes and drew it with his finger from the one to the other saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring Hebr. the sin-bullocke see Exod. 29. 10. c. layed or imposed their hands so renouncing and disburdening themselâ—â—â— of their sinnes which now were imputed to the sacrifice a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it whereby Christs death for sin was shadowed for without shedding of blood is no remission Hebr. 9. 22. 28. hornes of this rite see Levit. 4. 7. 25. and Exod. 29. 12. purified or clensed-from sinne see the notes on Exod. 29. 36. the blood that which remained sanctified it the Altar was by these rites sanctified that from thenceforth atonement might be made for the sins of the people by the sacrifices that should daily be offred thereon for after this the Altar sanctified the gifts and oblations upon it Mat. 23. 19. Vers. 16. fat or suet see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver said in Levit. 3. 4. 10. to be the caule above the liver And they used to take a little of the liver with the caule as the Hebrewes doe record Maimony treat of Offring the sacrif chap. 1. Sect. 18. Vers. 17. without the campe a figure of Christ suffering without the gate of Ierusalem Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring the law and signification hereof see in Levit. 1. and Exod. 29. 15. c. Here for the Priests as the former Sin-offring taught them to have Christ for their justification and atonement for the forgivenesse of their sins so this Burnt-offring taught them to exspect by Christ their transformation by the renewing of their minde to present their reasonable service even their bodies for a living sacrifice holy and acceptable unto God Rom. 12. 1. 2. Vers. 21. of rest in Greeke of sweet-odour in Chaldee to be accepted with favour See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand that is as the Greek saith of perfection or of consecration see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring as Sol. Iarchi here saith The ram of filling the hand is the ram of Peace offrings or of perfections for they filled aâ—d perfected the Priests in their Priesthood It signified a sanctification of their calling office administration by the sacrifice of Christ whom Paul calleth the Consecrator Heb. 12. 2. through whom they should with thankefulnesse and joy performe the worke of their ministerie Vers. 24. foot these rites signified both the sufferings of Christ whose hands and feet where pierced and how the Priests should in Christ bee sanctified to heare receive the word from God to administer the same unto others and to walke themselves accordingly See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood that is all the residue of the blood as in Thargum Ionathan is explained which being sprinkled on the Altar figured the perfection of their consecration to bee in Christ. V. 25. the rumpe or tayle whereof see Lev. 3 9. Vers. 26. oiled Hebr. bread of oile meaning tempered with oile as Exod. 29. 2. wafer which also was unlevened and anointed with oile Ex. 29. 2. These Meat-offrings of the Priests signified now they and their service of God should be without leaven of hypocrifie errour wickednesse with sincerity and truth and with the gracious oile of his spirit given up unto God acceptably in Christ Esay 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 â—oh 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved that is moved to and fro of these and their signification see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring this Sol Iarchi expoundeth after the Burnt-offring adding withall and we finde not that the shoulder of the Peace-offring was offred in any place saving in this For usually the shoulder as well as the Breast was given to the priest Levit. 7. 32. 33. 34. Here Moses who was Priest extraordinarily hath the breast onely v. 29. Vers. 29. part or to Moses for a part or portion see Exod. 29 26. Vers. 30. upon the Altar which sanctified the things upon it and figured Christ from whom they were to receive blood for atonement and justification and oile of grace for sanctification that both their persons office and administration might be acceptable unto God his Father Vers. 31. at the doore which the Greeke explaineth in the court see before on verse 3. In Exod. 29. 31. it is called the holy place and in verse 32. the doore of the Tent. 〈◊〉 commanded Moses speaketh this in the person of God whose commandement it was Exod. 29. 32. The Greeke for more plainnesse translateth as it was commanded me Else-where the holy Ghost translateth an active passively see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder which cannot be eaten that night but remaineth till the morning Exodus 29. 34. Vers. 33. day of fulfilling that is the
figured incorruption and immortalitie and the Cedar is used to signifie Christ him-selfe in Ezek. 17. 22. 23. The hysope of sweet savour was used to sprinkle with and cleanse from sin see Psal. 51. 9. And the Cedar wood or the hysope that had the barke pilled off was unlawfull faith Maimony treat of Lepr chap. 11. sect 1. Verse 5. and he shall kill in Greeke and they shall kill meaning some man Chazkuni saith The commandement was by the Priest and the killing by any man earthen vessell the Hebrew doctors say by tradition it was to be a new earthen cup. It figured the basenesse and infirmitie of the Ministers of the Gospell 2 Cor. 4. 7. See further in Num. 5. 17. living water that is spring water as the Chaldee translateth it called living because of the continuall motion See the notes on Gen. 26. 19. And thus Christ expoundeth living water to bee a well of water springing up unto eternall life Ioh. 4. 10. 14. The Rabbines here say it might not bee water that had beene used about any businesse nor salt water nor water that had beene melted or warmed nor of waters that lie or faile as in Ieremie 15. 18. that is whose course or spring doth cease at any time nor raine water but living water which alwaies springeth and ceaseth not R. Sampson comment in Thalmud in Negagnim c. 14. And that of this water there was a quarter of a Log put into a new earthen vessell That quarter was as much as an egge and a halfe see the notes on Exod. 30. 24. They killed the fairest of the two birds though they were as much as might be of equall bignesse and price over the water in the earthen vessell and wrung it so that the blood might be discerned in the water and then they digged and buried the bird there before theâ— Maimony treat of Lepr chap. 11. sect 1. And Chazkuni noteth that the living water was mixed with the blood because the blood of it selfe was un inough to dip the cedar scarlet and hysope in Vers. 6. dip them and the living bird He bound together the hysope and the cedar with the scarlet wooll wound up lengthwise and about them he put the tops of the wings and tip of the taile of the living bird and dipped them foure in the water and blood that was in the vessell and sprinkled seven times upon the hand of the Leper and some say on his forehead and so let the bâ—â— loose Maimony ibidem This manner of cleansing the leper figured the cleansing of us sinners by Christ who as the killed bird was put to death in the flesh but as the living bird quickned by the spirit 1 Pet. 3. 18. For though he was crucified through weakenesse yet he liveth by the power of God 2 Cor. 13. 4. who came not by water onely but by water and blood 1 Ioh. 5. 6. whose blood sprinkled purgeth our conscience from dead workes to serve the living God Heb. 9. 14. and 12. 24. But we have this treasure 〈◊〉 earthen vessels that the excellencie of the power may be of God and not of us 2 Cor. 4. 7. By the Hebrew doctors opinion the mixing of the blood of the bird and of living water signified judgment and meâ—y joyned together R. Menachem on Levit. 14. Vers. 7. seven times signifying hereby a f 〈…〉 cleansing for seven is a perfect number see the notes on Lev. 4. 6. So Naaman the Leper washed himselfe seven times in Iordan 2 King 5. 10. 14. And David praying to be cleansed of his spirituall leprosie saith wash me throughly from mine iniquitie Psal. 51. make him cleane that is pronounce him cleane or by these rites cleanse him the Greeke translateth and he shall be cleane let goe or 〈…〉 se and send away The like was done with the two goats on atonement day the one was killed the other let goe into the wildernesse Levit. 16. 7. 10. These figured the deliverance of Christ from death and of all such as are cleansed from their sinnes by his blood for he bare our griefes and cariâ—d our sorrowes or sicknesses Esa. 53. 4. Matth. 8. 17. And Solomon likeneth the escaping of the curse to the flying away of a bird Prov. 26. 2. Chazkuni maketh this comparison that the Leper had sitten as a bird solitarie on the house top and was 〈◊〉 and restrained from conversing with other men but now was permitted to come among his fellowes even as the bird had been bound in the hands of men but now was let goe and set free to goe among her fellowes the face of the field that is the open field like that phrase in Genes 1. 20. on the face of the firmanent The Greeke translateth it into the field Hence the Hebrew doctors say hee that letteth the bird loose may not turne his face towards the sea nor to the citie nor to the wildernesse for it is said in Levit. 1453. out of the citie into the face of the field If when be lets it goe it comes againe he shall let it goe againe though it be an hundred times Moreover they say the Cedar wood and hysope and scarlet with which one lepâ—r was cleansed he may with them cleanse other lepers and so the bird that is let goe he may cleanse other lepers with it after it hath beene sent away and it is lawfull to be eaten But the bird that was killed is unlawfull to be used for any thing and who so eateth ought thereof transgresseth Maimony treat of Lepr chap. 11. sect 1. 7. These legall ordinances led the people unto Christ for if the blood of birds and water with cedar hysope and scarlet sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offred himselfe without spot unto God purge the conscience from dead workes to serve the living God Heb. 9. 13. 14. Vers. 8. all his haire on every part of his bodie so the Hebrewes say he must cause the rasour to passe ever all his flesh that is seene even his secret parts and the haire all over his body Maimony ibidem The haire naturally springeth of hot grosse matter or fume and argueth strength of nature so in the Leprous and uncleane the haire signified the strength of uncleannesse which was to be cut off for it is needfull to beat downe the power of uncleannesse which aboundeth in him saith R. Menachem on Levit. 14. So at the consecration of the Levites they were to cause a rasour to passe over all their flesh Numb 8. 7. and Sampson when hee lost his haire lost his strength Iudg. 16. 17. And God threatning to weaken the state of his people useth this similitude of shaving them with a rasour Esa. 7. 20. Contrariwise the Nazirite whiles hee was to be holy unto the Lord by his vow no rasour might come upon his head Num. 6. 5. that he may be cleane or and
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
is noted on Exod. 21. 6. tenth day This service being done upon this day every yeere shewed the inabilitie both of this Priesthood and of these sacrifices to make atonement in deed for the people as it is written For the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offred yeere by yeere continually make the commers thereunto perfect For then would they not have ceased to be offred because that the worshippers once purged should have had no more conscience of sinnes But in those there is a remembrance againe of sinnes every yeere For it is not possible that the blood of buls and of goats should take away sinnes Wherefore when Christ commeth into the world hee saith Sacrifice and offring thou wouldest not but a body hast thou prepared me Heb. 10. 1. 5. The commandement of fasting sanctifying this tenthday is againe repeated in Levit. 23. 27. 32. the sacrifices which it should have more then other dayes are expressed in Numb 29. 7. 11. And the Iubilee which was every fiftieth yeere began and was soiemnly proclaimed with trumpet upon this tenth day Lev. 25. 8. 9. a shadow of that acceptable yeere of the Lord the yeere of freedome which Christ hath proclaimed by the trumpet of his Gospell Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your soules the Greek translateth humble your soules by the soule the body also is comprehended even the whole person as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation is inwardly by godly sorrow for sinne which worketh repentance carefulnesse indignation feare vehement-desire zeale and revenge 2 Cor. 7. 10. 11. and a judging of our selves 1 Cor. 11. 31. and loathing our selves for the evils which we have committed Ezek. 6. 9. Outwardly by fasting and abstinence from all fleshly delights By the Hebrew canons they were to abstain this day from five things from meat and drink from washing themselves from anointing from putting on the shooes and all fine apparell and from carnall copulation Maimony in treat of the Rest of the tenth day c. 1. s. 4. 5. The Scriptures confirm these as David afflicted his soule with fasting Psal. 35. 13. Daniel by it and by not anointing Dan. 10. 3. 12. Israel by putting off their ornaments Ex. 33. 4. 6. David by going barefoot 2 Sam. 15. 30. wearing sackcloth Psal. 35. 13. and not washing nor anointing 2 Sam. 12. 20. 21. Vrias by not lying with his wife 2 Sam. 11. 11. But the chiefest of these was fasting and the day is called the Fast in Act. 27. 9. and the time by the law is from evening to evening beginning the ninth day of the moneth at even Levit. 23. 32. by which words the Hebrewes gather that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth and so in the end of it to tary in their affliction a little of the night after the tenth day and therefore that it was necessary to adde somewhat of the working day unto the holy day both before and after But they exempted from this fast such as were sicke and all children under nine yeeres of age Maimony in treat of the Rest of the tenth day chap. 1. sect 6. and chap. 2. sect 8. 10. Moreover under this name of afflicting themselves and fasting the Lord required the putting away of all sinne and amendment of life as to loose the bands of wickednesse to undoe the heavy burdens and to let the oppressed goe free and to breake every yoke to deale bread to the hungry to cover the naked and the like Esa. 58. 6. 7. And so it figured our mortification with Christ that as in the sacrifices killed his humiliation unto the death was fore-shadowed Phil. 2. 8. so by the humiliation of the Church our suffrings with him were signified our baptising into his death and buriall and our walking in newnesse of life our old man being crucified with him that the body of sinne might bee destroyed Rom. 6. 3. 4. 6. 1 Pet 2. 21. Vnlesse we doe this we may fast but the Lord seeth it not and afflict our soule but he taketh no knowledge neither can wee make our voice to be heard on high Esa. 58. 3. 4. any worke for this was a solemne sabbath verse 31. and by ceasing from worke figured that they which would have expiation and atonement by Christs day must cease from their owne workes to doe the worke of God beleeving in him whom hee hath sent Heb. 4. 10. Ioh. 6. 29. stranger in Greeke Proselyte by the homeborne are meant Israelites borne in that land the stranger was of the heathens joyned to the faith and Church of Israel such were bound to all Israels ordinances See Exod. 12. 19. 48. 49. Vers. 30. he shall that is God by the Priest as verse 32. shall make etonement or expiation to cleanse or purifie you Herein was figured the power and efficacie of Christs Priesthood and sacrifice that he expiateth and maketh atonement for our sinnes with God 1 Ioh. 2. 1. 2. and cleanseth us by his blood and spirit from all sinne 1 Iohn 1. 7. Romans 8. 9. 10. 11. Vers. 31. sabbathisme or rest this word the Apostle keepeth in Heb. 4. 9. and being joyned to the word sabbath it noteth an exact and carefull rest therfore God threatneth to destroy them that did any worke this day Levit. 23. 30. See also the notes on Exod. 16. 23. Vers. 32. whom he that is whom God shall anoint or which shall be anointed as the Greek translateth whom they shall anoint Such words are often used without designing any person as is noted on Genes 16. 14. By this anointed the high Priest is meant Levit. 21. 10. shall fill that is shall consecrate see Exod. 29. 9. The Greeke translateth shall perfect or consecrate his hands Herein he also figured the Sonne of God who is our high Priest perfected or consecrated for evermore Hebr. 7. 28. garments of holinesse the foure forementioned verse 4. called in Greeke a holy stole or robe which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation are arayed in white stoles or robes which they have washed and made white in the blood of the Lamb Christ. The mysterie of these garments is there touched and by it we may learne why the high Priest in the worke of Expiation might have none but white garments this day Vers. 33. the Sanctuarie of holinesse that is as the Greeke translateth the holy of the holy meaning the most holy place into which hee went first with incense and blood verse 12. 13. 14. 15. 16. the Tent the Holy place or first Tabernacle which he secondly expiated verse 16. c. all the people in Greeke all the congregation Because the expiation of the whole Church dependeth thus on the high
Priest so that if he were uncleane or 〈◊〉 in his ministration he was in danger of death by the hand of God Lev. 10. 1. 2. 3. and 16. 2. and so the Church should want atonement for th 〈…〉 sinnes therfore the high Councell or Magistratâ—â— looked carefully unto him both for his puritie anâ— for information of him in his duty this day 〈◊〉 is said that Seven daies before the day of atonement they separated the high Priest from his owne house 〈◊〉 his chamber which was in the Sanctuarie and kept him from his wife all those seven daies lest his wife should be in her disease and so he become uncleane seven daies as Levit. 15. 24. and might not serve And they appointed with him an other high Priest that 〈◊〉 any pollution happened unto him the other might serve in his stead Whether the pollution happened unto him before the daily morning sacrifice or after he had offred the oblations this other that was taken in his stead needed no institution or consecration but began his administration where the first did leave off c. Dâ—ring these seven daies they sprinkled him with the ashes of the heiffer in the third day after his separation and is the seventh according to Num. 19. 10. 12. which was the evening of Expiation day lest hee should be def 〈…〉 by any dead and not know of it c. All the seven daies they inured him with the services Hee sprinkled the blood and burned the incense and trimmed the la 〈…〉 and burned the daily sacrifices on the Altar that 〈◊〉 might be acquainted with the service on Expiation day And they appointed unto him some Elders of the 〈◊〉 ders of the Synedrion or Councell which did read before him and teach him the service of the day and the order of it And they spake to the high Priest to 〈◊〉 himselfe lest he should have forgotten or lest he shall not have learned this thing And on the even of the Atonement day in the morning early they set him 〈◊〉 the East gate and brought before him buls and râ—â—s and sheepe that hee might bee acquainted and inured with the service All the seven daies they restrained him not from meat or drinke but in the even of Atonement day they suffred him not to eat much because meat bringeth sleepe and they would not suffer 〈◊〉 to sleepe lest any accident of the night as Deut. 23. 10. should be seene c. Maimony in Iom hakipp. chap. 1. sect 3. 6. and Thalmud Bab. in Ioma chap. 1. Hâ—â— ever it were for all these rites the Lord who 〈◊〉 red sanctitie and cleannesse in all his Priests 〈…〉 times of their service Levit. 22. 3. required it 〈◊〉 carefully of the High Priest on this day where he most solemnly figured Christ in his office 〈◊〉 worke of whom it is said that In all things it 〈◊〉 ved him to bee made like unto his brethren that 〈◊〉 might be a mercifull and faithfull high Priest in things â—â—â—taining to God to make atonement for the sinnes of the people For such an high Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Heb. 2. 17 and 7. 26. CHAP. XVII A law that all sacrifices must be killed and offred in the Sanctuarie and no other where 7 that they might no more sacrifice unto Divels 8 They that did otherwise should be cut off 10 All eating of blood is forbidden upon like penaltie 13 A law for covering the blood of beasts and birds that were slaine 15 Against eating the flesh of any carkasse or of any torne thing and how they that did it should cleanse themselves ANd Iehovah said unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sonnes of Israel and say unto them This is the thing which Iehovah hath commanded saying Every man of the house of Israel that killeth an Oxe or Lamb or Goat in the Camp or that killeth it out of the Camp And bringeth it not unto the doore of the Tent of the congregation to offer an oblation to Iehovah before the Tabernacle of Iehovah blood shal be imputed unto that man he hath shed blood and that man shall bee cut off from among his people To the end that the sonnes of Israel may bring their sacrifices which they sacrifice on the face of the field even that they may bring them unto Iehovah unto the doore of the Tent of the congregation unto the Priest and sacrifice them for sacrifices of Peace-offrings unto Iehovah And the Priest shall sprinkle the blood upon the Altar of Iehovah at the doore of the Tent of the congregation and burn the fat for a â—avour of rest unto Iehovah And they shall not sacrifice any more their sacrifices unto Divels after whom they have gone-awhoring This shall be unto them a statute for ever throughout their generations And thou shalt say unto them Every man of the house of Israel or of the stranger which sojourneth among you that shal offer a Burnt-offring or a sacrifice And shal not bring it unto the doore of the Tent of the congregation to doe it unto Iehovah even that man shall be cut-off from his peoples And every man of the house of Israel or of the stranger that sojourneth among them that shall eat any blood I will even set my face against the soule that eateth blood and will cut it off from among the people thereof For the soule of the flesh it is in the blood and I have given it to you upon the Altar to make-atonement for your soules for it is the blood that maketh-atonement for the soule Therefore have I said unto the sons of Israel no soule of you shal eat blood and the stranger that sojourneth among you shall not eat blood And every man of the sonnes of Israel or of the stranger that sojourneth among them which shall hunt a hunting of wilde-beast or of fowle that may be eaten he shal even pour-out the blood thereof and cover it with dust For it is the soule of all flesh the blood thereof it is for the soule thereof and I have said unto the sonnes of Israel ye shall not eat the blood of any flesh for the soule of all flesh it is the blood therof who-soever eateth it shall be cut-off And every soule that shall eat a carkasse and a torne thing whether it be an home-borne person or a stranger hee shall both wash his clothes and bathe his flesh in water and be uncleane untill the evening and then hee shall be cleane And if hee wash them not and bathe not his flesh then hee shall beare his iniquitie Annotations HIs sonnes the Priests for they were the sacrificers for the people therefore this Law is first directed unto them then unto all the people And as the extraordinary sanctification of the Church was appointed in chap. 16. so the ordinary and daily sanctification of all and every one is here taught
Thou shalt not avenge nor keep grudge against the sons of thy people but thou shalt love thy neighbor as thy self I am Iehovah Ye shall keepe my statutes Thou shalt not let thy cattell gender with divers-kindes Thou shalt not sow thy field with divers-kindes and a garment of divers-kindes of linsie-woolsie shall not come upon thee And a man when he shall lye with a woman to copulation of seed and shee a bond-woman betrothed to a man and redeeming she is not redeemed or freedome is not given her a scourging shall bee they shall not be put-to death because shee was not free And he shall bring his Trespass offring unto Iehovah unto the doore of the Tent of the congregation a ram for a Trespass offring And the Priest shall make-atonement for him with the ram of the Trespass offring before Iehovah for his sinne which he hath sinned and the sinne which hee hath sinned shall be forgiven him And when ye shall come into the land shall have planted any tree for food then ye shall count-as-uncircumcised the uncircumcision thereof the fruit thereof three yeers shall it be unto you as uncircumcised it shall not be eaten And in the fourth yeere all the fruit thereof shall be holinesse of praises unto Iehovah And in the fift yeere yee shall eat the fruit thereof to adde unto you the revenue thereof I am Iehovah your God Ye shall not eat with the blood ye shall not observe-fortunes not observe-times Ye shall not round the corner of your head neither shalt thou marre a corner of thy beard And ye shall not make in your flesh any cutting for a soule neither shall yee make upon you the print of any marke I am Iehovah Profane not thy daughter to cause her to be-an-whore that the land fall not to whordome and the land become full of wickednesse Yee shall keepe my Sabbaths and reverence my Sanctuarie I am Iehovah Turne not unto them that have familiar-spirits and unto wizards seek not to be defiled by them I am Iehovah your God Thou shalt rise-up before the hoary-head and honour the face of the old-man and feare thy God I am Iehovah And when a stranger shall sojourne with thee in your land yee shall not vexe him The stranger that sojourneth with you shall bee unto you as one homeborne amongst you and thou shalt love him as thy selfe for ye were strangers in the land of Egypt I am Iehovah your God Yee shall not doe unrighteousnesse in judgement in meteyard in weight or in measure Iust ballances just stones a just Ephah and a just Hin shall ye have I am Iehovah your God which brought you out from the land of Egypt And yee shall keepe all my statutes and all my judgments and shall doe them I am Iehovah Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the thirtieth section or lecture of the Law See Gen. 6. 9. BE holy that is separated from sin dedicated unto God and his obedience which is the sum of the first Table yea of all the Law The Apostle openeth it thus As obedient children not fashioning your selves according to the former lusts in your ignorance but as hee which hath called you is holy so bee yee holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44. Ver. 3. feare or reverence This openeth the fift commandement Honour c. Exod. 20. 12. shewing that it implyeth inward reverence as all the Law is spirituall Rom. 7. 14. And here the mother is named before the father which is not usuall See the notes on Exod. 20. 12. The Hebrewes say It is written Honour thy father and thy mother Exod. 20. 12. it is also written Honour the Lord with thy substance Prov. 3. 9. Againe it is written Yee shall feare every man his mother and his father Lev. 19. 3. it is also written Thou shalt feare the Lord thy God Deut. 6. 13. as he commandeth the honour of Gods great name and his feare so he commandeth the honour and feare of parents He that curseth his father or mother is stoned and he that blasphemeth God is stoned loe he maketh them equall in punishment For honor the father is set before the mother and for feare the mother before the father to teach that they are both alike for honour or for feare What is this Feare It is not to stand in his place nor sit in his place nor to oppose his words nor to carpe at his words nor to call him by his name either living or dead but to say Sir or my Lord my Father Maimony in Misneh tom 4. treat of Rebells chap. 6. sect 1. c. Sabbaths in Chaldee Sabbath dayes both the seventh day and all other dayes of rest which were likewise called Sabbaths Lev. 23. 32. See the annotations on Exod. 20. 8. 11. I am Iehovah This is a ground and reason of these and almost all the other precepts following as it was prefixed before the ten Commandements see Exod. 20. 2. Vers. 4. Turne ye not to weet your faces or Looke not Regard not in Greeke Follow not It implyeth also the turning-away of the heart Deut. 30. 17. and 29. 18. But from this word the Hebrewes say that it is forbidden even to looke-attentively on the similitude of an image Maimony treat of Idolatrie ch 2. sect 2 Idols called in Hebrew Elilim which properly signifieth things of nought nothing vaine and nought worth according to the nature of which name Paul saith we know that an Idoll is nothing in the world and that there is none other God but one 1 Cor. 8. 4. Elim signifieth Gods Elilim 〈◊〉 Gods which the Greeke here nameth Eidda whereof our English Idols is derived in the Chaldee they are called Errours or Aberrations And Elilim is applied to other things also which are of no value as in Iob 13. 4. Physitians Elil that is vaine or of no value in Ier. 14. 14. false prophets prophesied Elil a thing of nought And as Images are the same that Idols in signification so Images of silver and gold are called Elilim Idols Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements And the Hebrew doctors say It is not Idolatrie onely which a man is forbidden to turne after it in his thought but every thought which occasioneth a man to deny any of the fundamentall points of the Law wee are warned that it come not into our heart c. Maimony treat of Idolatry ch 2. s. 3. molten Gods Hebrew gods of melting meaning Images Gods of silver and of gold as Exodus 20. 23. such as was the mo 〈…〉 calfe Exod. 32. 8. 31. The Prophet calleth them teachers of lyes Habak 2. 18. yet unto such Idolaters said ye are our Gods Esay 42. 17. Vers. 5. of Peace-offrings or of payments whereof see Lev. 3. 1. for your favourable-acceptation that it may
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And
any beast to lye downe thereto thou shalt even kill the woman the beast they shal surely be put to death their bloods shall be upon them And the man that taketh his sister his fathers daughter or his mothers daughter and seeth her nakednes and shee see his nakednesse it is impietie and they shal be cut off in the eyes of the sonnes of their people he hath uncovered his sisters nakednes he shall beare his iniquity And the man that lyeth with a woman having-her sicknes and uncovereth her nakednes discovereth bee fountaine and she uncovereth the fountaine of her bloods even both of them shall be cut-off from among their people And thou shalt not uncover the nakednes of thy mothers sister or of thy fathers sister for he discouereth his neere-kinne they shall beare their iniquity And the man that lyeth with his aunt hee hath uncovered his uncles nakednes they shall beare their sinne they shall dye childles And the man that taketh his brothers wife it is uncleannes he hath uncovered his brothers nakednes they shall bee childles And ye shall keepe all my statutes and all my judgments and doe them that the land spue you not out which I bring you thither to dwell therein And ye shall not walke in the statutes of the nation which I send out from before you for all these things have they done and I am yrked with them And I have said unto you you shall inherit their land and I will give it unto you to inherit it a land that floweth with milke and honey I am Iehovah your God which have separated you from the peoples And yee shall separate betweene the cleane beast and the uncleane and betweene the uncleane fowle and the cleane and yee shall not make your soules abominable by beast or by fowle or by any thing that creepeth on the ground which I have separated unto you for uncleane And ye shall be holy unto me for I Iehovah am holy and have separated you from the peoples to be mine And man or woman when there is in them a familiar-spirit or that is a wizard they shall surely be put to death they shall stone them with stones their bloods shall be upon them Annotations EVery man or Any man whosoever Hebr. man 〈◊〉 as Levit. 17. 3. Targum Ionathan explaineth it yong man or old man the Greeke hath If any Here God appointeth punishments for the transgression of such Lawes as were given in the two former chapters that sojourneth or that is a stranger in Greeke proselytes of his seed that is any of his children Molech an Idoll to which the heathens offred their children whereof see Lev. 18. 21. he shall surely be put to death or he shal be put to dye the death Heb. dying he shall be made to dye So after in verse 9. 10. 11. 12. c. the people of the land the Chaldee expounds it the people of the house of Israel stone him his sinne being proved before the Iudges by witnesses the hands of the witnesses were first to be upon him and afterward the hands of all the people Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefactors Stoning Burning Killing with the sword and Strangling And the Hebrewes reckon eighteen euil doers which were to be stoned that was the sorest death sundry of them are mentioned in this chapter of all the rest see the notes on Exodus 21. 12. The manner of stoning is said to be thus when the malefactor came within foure cubits of the place of execution they stript him out of his clothes but covered his nakednesse before and a woman was not stoned naked but in one linnen garment The place of stoning was high unto which the malefactor with his witnesses went up his hands being tyed One of the witnesses stroke him behinde upon his loynes if that kild him not the other witnesses threw a great stone upon his heart if hee dyed not with it all Israel threw stones upon him Talmud Bab. in Sanhedrin chap. 6. and Maimony in Sanhedrin chapter 15. section 1. Vers. 3. And I will set Heb. will give that is will oppose and set firmly for which in verse 5. Moses useth the word set This is meant if the sinne were not knowne or could not be proved by witnesses sufficiently before men that God himselfe would cut off the sinner which the Chaldee and Greeke doe interpret destroy or make to perish So Chazkuni expoundeth it I will set my face when he transgresseth without witnesses and evident-proofe The Hebrewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off and they are these 1. Hee that lyeth with his mother 2. or with his fathers wife 3. or with his daughter-in-law 4. or with mankinde 5. or with a beast 6. and the woman that lyeth downe to a beast 7. hee that lyeth with a woman and her daughter 8. or with another mans wife 9. or with his sister 10. or with his fathers sister 11. or with his mothers sister 12 or with his wives sister 13. or with the wife of his fathers brother 14. or with the wife of his mothers brother 15. or with a woman that hath her sicknesse 16. The blasphemer 17. the Idol-server 18. he that giveth of his seed to Molech 19. hee that followeth him that hath a familiar spirit 20. hee that prophaneth the Sabbath 21. the uncleane person that eateth the holy thing 22. the uncleane person that commeth into the Sanctuarie 23. Hee that eateth fat 24. or blood 25. or that eateth that which remaineth of the sacrifices when it is a polluted thing 26. or that eateth uncleane meats 27. Hee that slayeth sacrifices without the sanctuarie 28. be that offreth them without 29. He that eateth Leaven at the Passeover 30. he that eateth any thing on Atonement day 31. or that worketh on that day 32. Hethat maketh an Oile like the holy oile of the Sanctuary 33. or maketh anincense like the holy incense 34. or that anointeth mans flesh with the holy oile of the Sanctuary 35. He that observeth not the Passeover 36. or that observeth not the Law of circumcision For these they are guilty to be cut off if they transgresse presumptuously if ignoraÌ„tly they must bring a sin-offring c. Thalmad Bab. in Châ—â— it huâ—â— chap. 1. All these are expressed in Moses Law and yet hee that gathered these in the Thalmud as Maimony in his Annotations upon the same place observeth reckoneth but the generals and leaveth the particulars For where he saith He that lyeth with a woman and her daughter he implieth also a woman with her sonne so a woman and her sons daughter a woman and her daughters daughter and his mother and his mothers mother and his fathers mother and his daughter and his sons daughter and his daughters daughter And under the name of the Idolserver is implied hee that poureth out a drink-offring or that burneth incense or
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
And these are burnt to death He that lyeth with his wives daughter whiles his wife liveth or with her daughters daughter or with her sons daughter or with his wives mother or with her mothers mother or with her fathers mother He that lyeth with his daughter or with his daughters daughter or with his sons daughter Thou hast no unlawfull copulation puniâ—hed with Strangling but for lying with a mans wife onely Levit. 20. 10. And the death which the Law speaketh of absolutely that is without naming what kinde of death it shal be is Strangling And if she be a Priests daughter she is burned Levit. 21. 9. and he that lay with her is strangled and if shee be a betrothed maid they are both of them stoned Deuter. 22. 24. and wheresoever the Law saith Their bloods upon them that is by stoning For all other unlawfull copulations there is cutting-off onely and not death by the Magistrate Therefore if there be witnesses and evidence the Iudges are to beat them for all that deserve cutting-off are to be beaten Maimony in Issurei biah chap. 1. sect 1. 7. Thus by their owne grant this case is singular and there is no other reason of the adulterers strangling then the commanding of their death absolutely Among the heathens also adulterie was punished with death as the King of Babylon rosted Zedekiah and Ahab in the fire because they committed adultery with their neighbours wives c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction and will root out all a mans increase Iob 31. 12. Hee that d 〈…〉 h it destroyeth his owne soule Prov. 6. 32. Vers. 11. their bloods upon them that is they shall be stoned in Greeke both of them are guilty and the Chaldee saith worthy to be killed So in the rest that follow Vers. 12. wrought or done confusion which the Greeke translateth have done-impiously Vers. 13. like copulation with a woman Hebr. with the lyings or copulations of a woman see Levit 18. 22. Vers. 14. wickednesse or a wicked purpose in Chaldee counsell of sinnes in Greeke an unlawfull act See Levit. 18. 17. Vers. 17. impietie or reproach ignominie as the Greeke and Chaldee doe translate it cut-off in Greeke destroyed before the sonnes of their kinne that is soone and openly to weet by the hand of God and to be beaten by the Magistrate as the Hebrewes say See the notes on verse 10. his iniquitie that is the punishment due thereunto as Gen. 19. 15. Vers. 18. having her sicknesse her menstrual-infirmitie for which she was separated as uncleane even from her husband therefore the Greeke translateth it put-apart and the Chaldee uncleane See the annotations on Levit. 12. 2. and 15. 19. 24. the fountaine or well figuratively so called because of the issve as in Levit. 12 7. The Greeke here in the first place keepeth the metaphore hee hath uncovered her fountaine the Chaldee saith her ignominie in the second place the Greeke translateth she hath uncovered the issue of her blood where the Chaldee saith the uncleannesse of her blood The Holy Ghost also explaineth it so for where it is said in Marke 5. 29. the fountaine of her blood was dried up an other Evangelist saith her issue of blood stanched Luke 8. 44. By the Hebrew doctors the wombe wherein the childe is formed is called the Fountaine Maimony in Issureibiah chap. 5. sect 3. Therfore also they exempt virgins from this pollution as is noted on Levit. 15. 19. cut-off in the Greek and Chaldee destroyed to weet by the hand of God for presumptuous doing against this Law Levit. 15. 31. and by the Magistrates if it were knowne she was beaten Maimony in Issureibiah chap. 1. sect 22. And from the Law for washing her in Levit. 15. they teach that the woman which hath her sicknesse or hath an issue or hath borne achilde if shee wash not her selfe in water who so lyeth with any one of them though it be after many yeeres is guilty of cutting-off Maimony ibidem chap. 4. sect 3. But those legall washings figured our better cleansing by the blood of Christ Esa. 4. 4. 1 Ioh. 1. 7. Vers. 20. his aunt which the Chaldee expoundeth his uncles or fathers-brothers wife see Levit 18. 14. childlesse meaning either that God will give them no children or soon take them away if he doe give them For by the Hebrew canons the Magistrates might not put them to death but beat them onely for this sinne See the notes on verse 10. Verse 21. shall be childlesse the Greeke translateth shall dye childlesse as verse 20. Sol. Iarchi hereupon noteth Childlesse meaneth if he have children he shall bury them if he have no children hee shall dye without children therefore the scripture differeth saying in verse 20. they shall dye childlesse and in verse 21. they shall be childlesse They shall die childelesse if he have any at the time of transgression he shall have none at his death for he shall bury them whiles he liveth they shall be childlesse for if hee have none when he transgresseth he shall be all his daies as he now is Vers. 22. And or Therefore ye shall keepe spue or vomit you not out which the Greeke and Chaldee turne loathe or abhorre you See Levit. 18. 25. 26. 28. Verse 23. nation in Greeke nations in Chaldee peoples amyrked or am grieved with and consequently doe abhorre them as the Greeke translateth it and the Chaldee my Word abhorreth them Thus also God was affected with Israel and complained Fortie yeeres I was yrked with that generation Psal. 95. 10. Vers. 24. milke and honey that is all good and comfortable blessings which were also figures of heavenly graces see the notes on Exod. 3. 8. separated in Greeke disparted or disbounded you from all the nations Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked So Solomon said Thou didst separate them to thy selfe for an inheritance from all the peoples of the earth 1 King 8. 53. Vers. 25. separate betweene the cleane beast that is put difference by eating the cleane and refraining from the uncleane according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples because their abstinence from uncleane beasts figured their abstaining from the communion of uncleane peoples as Act. 10. 12. 28. and as is shewed on Levit. 11. The Hebrewes say this is mentioned after the unlawfull copulations aforesaid because who so defileth him-selfe with them degenerateth and is as it were transformed into the nature of uncleane beasts c. R. Menachem on Levit. fol. 151. for uncleane that is that you should count them unclean and abstaine from them The Greeke translateth in uncleannesse Vers. 26. from the peoples in Greâ—ke from all the nations as in verse 24. to be mine or to bee unto me which the Chaldee interpreteth to serve before me Vers. 27. familiar spirit
saith after the feast day as in verse 11. and Targum Ionathan saith after the first good day of the Passeover And by the Hebrew canons They reckon from the beginning of the day thâ—r fore they reckon in the night from the night of the sixteenth of Nisan Maimony thidem chap 7. â—â—ct 22. seven sabbathes that is as the Greekâ— and Chaldee expound it seven weekes So in Luk 18. 12. I fast twâ—se in the Sabbath that is twise 〈◊〉 the weeke for the Iewes used and still doe to fast on the second and on the 〈◊〉 day of every weeke as is testified by R. Iudah in Mâ—sar chap. 4. Likewise in Matth. 28. 1. the first of the Sabbath that is the first day of the weeke And hereupon this was called the feast of Weekes because of the exâ—ct numbring Exod. 34 22. complete o. perfect intire that is wanting nothing as the word importeth laâ— 1. 4. Bat Sol. â—a châ— here saith It teatheth that they were to begin to number from the evening the moâ—â—ow after the Sabbath for else they were not complete Verse 16 the morrow after the seventh saâ—â—ath the Chaldee saith 〈◊〉 after the seventh weeke the Greek till the morrow of the last weeke of the seven fiftie dayes Hereupon the Hebrewes observe that it was commanded to number the dayes with the weekes And they held it needfull to blesse God every night which sanctified them by his commandements and commanded the numbring of the shease that is of the fiftie dayes from the waving of the sheafe Maimony in Tamidin chap. 7. sect 22 25. And of this word fiftie in Greeke Penteconta the feast is called in the new Testament Pentecoste Act. 2. 1. Cor. 16. 8. a new meat-offring of the first fruits of the wheat harvest as the former was of barley harvest therefore this was called also the day of the first fruits Numb 28. 26. Vers. 17. your habitations in the land of Canaan They bring not the two loaves but from the land and of new fruits saith Maimony in Timidin chap. 8. sect 2. for a wave-offring Hebr. bread of waving that is to be waved before the Lord. This was brought at the churches charge the manner is noted on Levit. 24. 8. two loaves or cakes which word is added both by the Greeke and Chaldee the manner of this service is said to be thus They brought three Seaâ—s that is an Ephah or Bushell of new wheaâ— and did beat and tread them after the manner of all meat-offrings and ground them to flowrâ— and waved of them two tenth-deales that is two Omers and the residue was redeemed and might be eaten by any man These two cakes or loaves of new corne a tenth deale must be taken from ech Scah and an halfe Then they tooke the two tenth deales and kneaded them one by one and baked them one by one And the making of them might not be on the feast day nor on the Sabbath if the evening of this feast of Pentecost were a Sabbath they baked them in the evening of the Sabbath and they were eaten in the third day after their baking which was the feast day And it is expressed in the Law that they should be levened and thus they did it they brought leaven from some place and put it into the measure of the tenth deale and filled that tenth-deale with flowre and so levened it with that leven They made the length of each cake seven hand-bredthes and the bredth foure handbredths and the height foure fingers Maim in Tamidin chap. 8. sect 3 10. with leven in Greeke levened so Leviticus 2. 11. and 7. 13. Vers. 18. perfect in Greeke unblemished of the first yeere Hebr. sonnes of a yeere see Exod. 12. 5. one bullocke in Num. 28. 27. there are two bullockes and one ram here is one bullocke and two rammes those were an addition in respect of the feast day these are a further addition in respect of the two loaves therfore to be offred with them as before he saith The Hebrewes explaine it thus In the fiftieth day from the numbring of the sheafe is the feast of Weekes Exod. 34. 22. or of Pentecost Act. 2. 1. and it is a Retention or solemne assemblie and this day they offer more than other dayes two bullocks and aram and seven lambs all of them burnt offrings and a goat for a sin-offring and these are the offrings spoken of in Num. 28. 26. 27. 30. and they are the addition of the day And yet they bring more for this day a meat offring of new wheat in two leaves And they offer with the loaves a bullocke and two rammes and seven lambs all burnt offrings and a goat for a sin-offring and two lambs for Peace offrings and these are the oblations spoken of in Levit. 23. So there are to bee offred this day over and beside the two daily-sacrifices three bullockes and three rammes and fourteene lambs twenty beasts in all for burnt offrings and two goats for sinne which are eaten and two lambs for peace-offrings which are eaten Maimony in Tamidin chap. 8. sect 1. These sacrifices figured Christ unto them by whose death their sinnes should be pardoned their persons sanctified and their thanksgiving unto God made acceptable by whom also the fruits of the land were blessed unto them and as the wheat is better then barley so their first-fruits which they brought in signe of homage to the Lord was more of the wheat than of the barley and with many moesacrifices drinke-offrings which were usually given with all sacrifices the measure of them is â—er in Num. 28. 5. 7. 12. 13. 14. of rest in Greeke of sweet-smell in Chaldee which shall be accepted with favour Vers. 19. shall offer Hebr. shall doe as verse 12. a Sin-offring whereby they acknowledged their unworthinesse to appeare before God or to injoy the fruits of his land otherwise then by Christ their sacrifice of Atonement of Peace-offrings or of payments wherby they payed thanks and praises unto God for his mercies which being done also with sacrifices shewed that by Christ we must offer praise to God continually Heb. 13. 15. It is observed by the Hebrewes that the Church or Congregation never offred aâ—y Peace-offrings but these Maimony treat of Offring sacrifices chap. 1. sect 4. See the notes oâ— Leviticus 4. 14. Vers. 20. wave them with the loaves The 〈◊〉 is recorded to be thus They brought the two 〈◊〉 the Peace-offrings and waved them whiles they were yet alive and afterwards killed them and sayed them and tooke the brest and the shoulder of ech of them 〈◊〉 as in Levit. 7. 30. 32. and laid them downe by the 〈◊〉 loaves and the priest put both his hands under theâ— and waved them all together in the east side the place of all wave-offrings Afterward he burned the fats of 〈◊〉 the lambs and the rest of the flesh was eaten by the Priests Likewise the two loaves the high-priest 〈◊〉 the one of them and the
sounds or voices meaneth to proclaime publish or declare 〈◊〉 the Greeke here translateth it so after and in â—zr 1. 1. They caused the trompet to passe throughout all the borders of Israel saith Maim in Iobel ch 10. sect 10. the trompet or the corâ—â—t see â—ev 23 24. The trompet of the Iubilee and of the beginning of the yeer is one in every respect Maim in Iobel ch 10. sect 11. and Talmud in Rosh hasshanath chap. 3. of loud-sound or of alarme as is Englished in Numb 10. 5. See the notes on Lev. 23. 14. It is commanded to blow with the trompet in the tenth day of Tisri that is Sebtember in the yeere of Iubile and this commandement is given to the Synedrion first as it is written And thou shalt cause to sound c. and every particular person is bound to blow as it is written yee shall cause the trompet to sound c. Maimony ibidem ch 13. sect 10. This blowing with trompets figured the preaching of the Gospel Luk. 4. 18. 19. as is shewed also on Levit. 23. day of Atonements or of expiation which was the Fasting day when the whole Church every yeere afflicted their soules and the high priest made atonement for them in the most holy place Lev. 16. ch 23. 27. And though the yeere began tenne dayes before the first of the moneth yet as our spirituall bondage was not done away but by the atonemeÌ„t made through the death of Christ Heb. 2. 14. 15. so neither was the type hereof performed in Israel till the day of Atonement The Hebrewes say From the beginning of the yeere untill the day of Atonement the servants were not released unto their owne houses nor from being in servitude to their masters Neither were the fields returned to their owners but the servants did eate and drinke and rejoyce weare crownes or garlands upon their heads When the day of Atonement came the Magistrates the Synedrion blew the trompet the servants were released to their owne houses and the lands returned to their owners Maimony in Iobel ch 10. sect 14. Vers. 10. the yeere of fiftie yeeres an Hebrew Phrase meaning the yeere even the fiftieth yeere so that they misse which count every nine and fortieth yeere to be the Iubile that was the seventh seven the ordinarie Sabbath and yeere of Rest and the yeere following was the Iubile even the fiftieth so two holy yeeres came came together Thus the Hebrew canons declare it The yeere of Iubile commeth not in the count of the yeeres of the seven but the nine and fourtieth yeere is the Release and the fiftieth yeere the Iubile and the one and fifteth yeere beginneth the sixe yeeres of the Seven following and so in every Iubile Maimony in Iobel ch 10. sect 7. And againe The nine and fortieth yeere it selfe is the yeere of Release and after it is the Iubile in the fiftieth yeer R. Menachem on Lev. 25. proclaime libertie for Hebrew servants from their Masters Ier. 34. 8. 9. Such as went not out at the seventh yeere of their servitude but were bored through the eare to serve for ever went out at the Iubile for then their ever was at an end as is noted on Exod. 21. 2. 6. as after followeth in this chap. v. 39. 40. 41. Wherefore the other legal ordinances which are commanded to be kept for ever had also their end at the Iubile of the Gospel as the Apostle sheweth Heb. 9. 9. 10. 11. Colos. 2. 14. 16. 17. And the Iewes which urge the obseruation of them may be answered from their owne writers It is a knowne thing that this word legnolam For ever is sometime spoken of a time determined as Hee shall serve him for ever Exod. 21. 6. that is to say unto the ever of the Iubilee And sometime it is spoken of length of dayes without knowledge of their limit but yet they have a limit and an end as Let King David live for ever 1 King 1. 31. And sometimes it is spoken of a time which hath none end as The Lord shall reigne for ever and aye Psal. 10. 16. saith R. Menachem on Lev. 25. This yeere of liberty figured the yeere of grace by Christ who dying in the last Iubile that ever the land had did deliver them who through feare of death were all their life time subject to bondage Heb. 2. 14. 15. such as were the servants of sinne whom the Sonne making free they are free in deed Iohn 4. 34. 36. Of this time of grace Christ prophecying calleth it the yere of his redeemed Esay 63. 4. and the acceptable yeere of the LORD Esay 61. 2. And the Apostle exhorting us that we receive not the grace of God in vaine saith Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 1. 2. a Iubile in Hebrew Iobel which the Chaldee calleth Iobela the Greeke here interpreteth it a yeere of remission of signification In Ezek. 46. 17. it is called the yeere of libertie The Hebrewes some of them thinke it hath the name from the Arabike of a rammes horne whereof the Cornets sounded this yeere were made so the trompets of Iobelim in Ios. 6. 4. are in Chaldee expounded trompets of rams horne But the Hebrew word signifieth neither ram nor horn but hath the name of carying or leading-aloÌ„g Iob 10. 19. and 21. 32. Psal. 60. 11. whereupon Iuball is a streame or water course that runneth along and carieth things with it Ier. 17. 8. Esay 44. 4. And thus R. Menachem on Lev. 25. and the Zohar derive the name Iobel from Iubal Streame or water-course according to that phrase in Ier. 17. 8. It seemeth also to have the name of the long-sound of the trompet as in Exod. 19. 13. Iobel is the sound of the trompet and because this yeere was joyfull to servants and poore people of the joyfull shout which they made and sound of trompets the Latines have borrowed the word Iubile which is to make a joyfull shout And in mysterie the Iubile is so named as carying men to Christ by whose redemption all the faithfull have cause to shout and rejoyce When hee sounded the Trompet of his Gospel as God hath sent him to preach the Gospell to the poore to preach deliver a 〈…〉 to the captives and recovering of sight to the blinde to set at libertie them that are bruised to preach the acceptable yeere of the Lord. then he said This day is this scripture fulfilled in your eares and all bare him witnesse and wondred at the gracious words which proceeded out of his mouth Luk. 4. 18. 22. his possession his tenement meaning lands and houses which had beene sold and now must be returned to the first owners a figure of our restoring by Christ into Paradise the possession whereof Adam lost by sinne Gen. 3. Luk. 23. 43. So there were three things especiall unto this yeere the sounding of trompets the freedome of servants and the restoring of
plainnesse exactnesse and solemniey of the action as also to shew an equall right that all the Princes and Tribes had in the Altar now to be dedicated and how the Lord esteemed of the religious dutie now to be performed which he would have done in distinct dayes Wherefore he also writeth their particular offerings at large repeating the same things twelve times together Verse 12. Naasson Hebr. Nachshon so in Num. 1. 7. of the tribe or for the tribe in which sense the oblation was not for his owne person but for the whole tribe whereof he was governour but the Greeke translateth Prince of the tribe of Indas Here the Captaines of the tribes offer every one in his day not according to their births or as they are named in Num. 1. but according to the order wherein God had set them round about his Sanctuary in Num. 2. beginning at the East quarter proceeding to the South then to the West and ending at the North according to the course of the Sunne as may be viewed thus of East 1. Iudah Naasson verse 12. 2. Issachar Nethaneel verse 18. 3. Zabulon Eliab verse 24. South 4. Reuben Elizur verse 30. 5. Simeon She lumiel verse 36. 6. Gad Eliasaph verse 42. West 7. Ephraim Elishama verse 48. 8. Manasses Gamaliel verse 54. 9. Benjamin Abidan verse 60. North. 10 Dan Ahiczer verse 66. 11. Aser Pagiel verse 7â— 12. Naphtali Ahira verse 78. Thus God would have that order kept in their oblations w ch he had appointed for their situations Num. 2. and so likewise for their journeyings Num. 10. 14 27. to shew that he is not the author of confused tumult but of peace 1 Cor. 14. 33. And Iudah in Naasson his sonne was first in these oblations as in many other things for to type out the honour of Christ who was to be his sonne according to the flesh Heb. 7. 14. Verse 13. dish or charger platter in Hebrew Kagâ—naraâ— in Greeke Trublion which word is used for a dish in Mat. 26. 23. Such dishes were used to set the Shewbread in on the golden Table Exod. 25. 29. and thirtie shekels the word shekels is expressed in the Chaldee version and rightly as the next words manifest the shekell spoken of in the Law weighed three hundred and twenty barley cornes saith Maimony in treat of shekels ch 1. sect 2. See the notes on Gen. 20. 16. bason or viall called in Hebrew Mizâ—ak of powring out in Greeke Phialee a viall w ch word is used in Rev. l. 16. where the vials of Gods wrath are powred out Such basons or vials were used to carry the blood of the sacrifices to the Altar where it was powred out of them mention is made in Zach. 14. 20. the pâ—ts in the LORDS house shall be like the basons before the Altar shekell of the Sanctuarie or of Sanctitie that is the holy shekell as the Greeke translateth it which weighed 〈…〉 rahs Num. 3. 47. and Exod. 30. 13. 〈…〉 offering or Minchah of this see Levitâ— 2. Verse 14. of gold touching this C 〈…〉 noteth the cup it selfe was of gold and the weight oâ— it was by silver shekels So Ionathan in his Tâ—â—rgum saith One cup weighing ten shekels of silver 〈◊〉 the cup was of gold This is plaine by the 〈◊〉 verse following there Sol. Iarchs saith that 〈◊〉 shekels of gold weighed not so much as the silver 〈…〉 kels of incense or perfume in Hebr. K 〈…〉 every meat-offering of floure as it was 〈◊〉 with oyle so it had frankincense Lebonah 〈◊〉 Levit. 2. 1. but the incense Keâ—oreth was â—or the golden Altar the making whereof is descrâ—bed 〈◊〉 Exod. 30. 34. c. Sol. Iarchi here noteth 〈◊〉 incense for any particular person nor for the 〈◊〉 brasen Altar but this onely So it was an exâ—raordinary oblation for this present action Verse 15. bullocke in Chaldee a 〈◊〉 in Hebrew Par which is a yong bull of the second or third yeere see the notes on Exod. 29. 1. 〈◊〉 ling Hebrew sonne of the herd or 〈◊〉 Exod. 29. 1. ramme which also was of the second yeere as lambes were of the first see the notes on Levit. 1. 10. his first yeere Hebr. sonne of his yeere of which phrase see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering the Law and signification hereof see in Levit. 1. Verse 16. goat-bucke a goat of the second yeere such was the ordinary Sin-offering for a ruler see Levit. 4. 22 23. But this is brought for s 〈…〉 e 〈◊〉 generall not for any speciall sinne which L 〈…〉 4. treateth of and so it was also extraordinary 〈◊〉 Chazkuni here observeth This man 〈◊〉 voluntary incense whereas no particular p 〈…〉 eth voluntary incense this bringeth a 〈…〉 which is not for sinne whereas no particular 〈◊〉 bringeth a sin-offering but for sinne Verse 17. of Peace-offerings in Greake of 〈…〉 tion in Chaldee of sanctifications see Levit. 〈◊〉 where the Law of this sacrifice is opened T 〈…〉 sacrifices of all sorts figuring the death of C 〈…〉 and benefits to be reaped thereby they recon 〈…〉 and made themselves theirs acceptable to God and were made partakers of his grace to rem 〈…〉 of sinnes justification and sanctification through faith and by the worke of the Holy Ghost in the communion and feeling whereof they râ—joyced before God Verse 18. Nethaneel the sonne of Zuar called in Greeke Nathanael the sonne of Sogar see Num. 1. 〈◊〉 Prince this title is given to all 〈◊〉 〈…〉 cept Naasson of Iudah who offered first 〈◊〉 Chazkuni giveth this reason He is not 〈…〉 that he might not be puft up because he 〈…〉 and all the other are called Princes â—â—r that 〈◊〉 〈…〉 mitted themselves and offered after 〈◊〉 Verse 19. He offered In the Chaldee of 〈◊〉 than there is added He offered hi◠〈…〉 dah by the mouth of the Holy 〈◊〉 S 〈…〉 writeth thus Why speaketh the 〈…〉 Prince of the tribe of Issachar HEO 〈…〉 when the like is not said of all the 〈…〉 cause Reuben came and made a stirre and said It is enough that my brother Iudah offred before me I will offer after him Moses answered It was said unto me by the mouth of the Almighty that they should offer according to the order of their journying by their standards Therefore is it said He offered his offering and the word Hikrib offered wanteth the letter jod that after the plaine writing by the consonant letters it is Imperative Hakreb offer thou for that by the mouth of God he was commanded to offer Verse 42. Deguel in Num. 2. 14. he is called Reguel and so the Greeke here hath Elisaph the sonne of Rigovel see Num. 1. 14. Verse 48. the seventh day the Hebrewes note this to be extraordinarie that on the Sabbath day the same course of offring was kept as on the other dayes without intermission Ammihud in Greeke Semioud see the notes on Numb 1. 10. Verse 54. Gamaliel in Hebrew Gamliel Pedahzur in Greeke
no intercalation in that day as I have shewed in the treatise of sanctifying the New Moone And for these things which he did not according to he custome it is said they did eat the passeover othrwise than it is written And he besought mercy forhimselfe and for the wise men that consented to his dâ—ags as it is said in 2 Chron. 30. 18 19. The god LORD pardon every one that prepareth his heâ—rt c. and it is said invers 20. and the LORD hearkned to Ezekias and healed the people that their offering was acceptable Maim in Biath hammikdash 〈◊〉 4. sect 10. c. The same man in Korban Pesâ—â—h ch 7. writeth thus Many that are uncleane by the dead at the first Passeover if they be the lesser part of the Church they are put off to the second Paseever as other uncleane persons but if the most of the Church be uncleane by the dead or if the Priesâ—s or the ministring vessels be uncleane by pollution of the dead they are not put off but doe all of them ofer the Passeoâ—er in uncleannesse the uncleane with the cleane As 〈◊〉 is said And there were men that were uncleane c. â—um 9. 6. particular persons are â—ut off and not the coâ—gregation and this thing is for uncleannesse by a deâ—d man onely If the Church be halfe of them cleaâ— and halfe uncleane by the dead they all keepe it 〈◊〉 â—he first moneth and the cleane keepe it by themselv 〈…〉 in cleannesse and the uncleane keepe it by themselves 〈◊〉 uncleannesse and dâ—e eat it in uncleannesse And if â—â—ey that be uncleane by the dead be moe than the cleaâ—â— though but one they all keepe it in uncleannesse c. If the most part of the Church have running issues 〈◊〉 lepers c. and the lesser part be defiled by the dead those that are uncleane by the dead keepe it not in thâ— first moneth because they are the lesser part neith 〈…〉 keepe they the second Passeover for no Particâ—lar persons â—eepe the second save in the time when he most of the Church have kept the first If the mo 〈…〉 part of the Church be uncleane by the dead and 〈◊〉 lesser part have running issues or the like the uncleane 〈◊〉 the dead keepe the first Passeover and those 〈◊〉 have running issues or the like keepe neither the 〈◊〉 nor the second for there is no keeping of the 〈◊〉 Passeover save when the first is brought in cleanne 〈…〉 if the first be kept in uncleannesse there is no 〈◊〉 Passeover If a third part of the Church be clea 〈…〉 and a third part have running issues or the like and a third part be uncleane by the dead those that are uncleane by the dead keepe neither the first Passeover nor the second not the first because they are 〈◊〉 lesser part in respect of the cleane with those that have issues nor the second because the lesser part 〈◊〉 the first Passeover How doe they estimate the Passeover to know whether the most of the Church be uncleane or cleane They estimate it not by all that 〈◊〉 for it may be that twenty are reckoned for one Paschalambe and they send it by the hand of one to kill it 〈◊〉 theÌ„ But they estimate it by all that come to the 〈◊〉 of the Sanctuary and whiles they are yet without before the first company coÌ„meth in they estimate theÌ„ Verse 13. not in a journey the Greeke explaineth it in a far journey as v. 10. Here other 〈◊〉 necessarie and inevitable hindrances are likew 〈…〉 implied by reason whereof they could not keâ—pâ— the first Passeover but might the second or were discharged of both without sinne or danger 〈◊〉 the Hebrew Doctors note if a man be for 〈…〉 〈…〉 ted or if he have ignorantly erred and not oâ—â—râ—d in the first moneth then he is to bring the Pa 〈…〉 er in the 14. day of the second moneth Who sâ— hath ignorantly erred or hath beene violently hindâ—ed so that he offred not in the first moneth if he p 〈…〉 tuously neglect to offer in the second he is gu 〈…〉 oâ— cutting off but if he ignorantly erred or was 〈◊〉 hindred in the second also he is free If he 〈◊〉 〈…〉 tuously neglected to offer in the first then 〈◊〉 〈◊〉 in the second and if he offer not in the second 〈◊〉 he faileth of ignorance he is guilty of c 〈…〉 ng 〈◊〉 because he offred not the Lords offering in the app 〈…〉 ted time and neglected presumptuously Ma 〈…〉 Korban Pesach ch 5. sect 1 2. Now for in 〈…〉 nces they give these If a man in a journey betravelling towards the Sanctuarie and reacheth not 〈…〉 ther because he is hindred by the beasts wâ—ich 〈◊〉 driveth or being come to Ierusalem is 〈◊〉 feet that he cannot come to the court of the Sanctuary till the time of the offring be past this is 〈◊〉 or a constrained let Ibidem ch 5. sect 9. F 〈…〉 e men that have the skins of their Paschall lamb mixed together and there is found a warâ— wâ—ich is a signe of uncleannesse in the skin of one 〈◊〉 them all those lambs are to be caried out to th place oâ— burning and if they were mixed befâ—re their bloud was sprinkled on the Altar themen 〈◊〉 bound to keepe the second Passeover b 〈…〉 〈◊〉 〈◊〉 were mixed after the sprinkling they arâ— dâ—â—chargeâ— from keeping thâ— second Passeover Ibidem 〈◊〉 3. 〈◊〉 9. If the owners of a Paschall lambe be defild 〈◊〉 that the lambe is killed for them the blo 〈…〉 thereof may not be Sp 〈…〉 nkled on the Altar anâ— if it be sprinkled it is â—ot acceptable therefore they are bound to keepe the second Passeover Ibidem 〈◊〉 4. sect 2. A proselye that joyneth 〈◊〉 to 〈◊〉 Church betweene the first Passeover and the second likewise a child that is come to full age betweene the two Passeovers that is to the age of 13. yeeres at what time he is Bar mitsvaâ— a son of the commandement that is bound to keepe all the Law as his father was and so bound to eat the Passeover they are bound to keepe the second Passeover Ibidem ch 5. sect 7. and sundry the like and forbeareth or ceaseth in Greeke faileth meaning wittingly and presumptuously as appeareth by Num. 15. 30. that soule which the Chaldee explaineth that man and so Moses speaketh in Lev. 17. 4. 9. cut off in Greeke destroyed The Hebrewes understand it of death by the hand of God when the sin is secret and unpunishable by man see the notes on Gen. 17. 14. And it may be meant of soule or body or both Cutting off is sometimes of the soule and sometimes of the body Of the body when he dieth in the middest of his daies as if hee die at fiftie yeeres of age that is death by cutting off c. R. Menachem on Gen. 17. The same man there further sheweth that the state of a man may be such that though he be cut
as it is said in Numb 18. 30. When ye have heaved the fat thereof c. as the tithes which the Levites separate is to be of the fat thereof so the tithe which the Israelites separate from the floore or wine-presse is to be of the fat They pay not the tithe but by measure or by weight or by number He that separateth this tithe blesseth God first as they use to blesse for other commandements so he blesseth for the second tithe and for the poore mens tithe and for the tithe of the tithe hee blesseth for every one severally Maim tom 3. Treat of Tithes chap. 1. sect 1. 13 14 16. Vers. 22. not come nigh any more to serve in the Tabernacle as they did in the rebellion of Korah Num. 16. to beare sinne that is lest they suffer the punishment for their sinne So in vers 23. beare their iniquity as in v. 1. to die or and die see the notes on Gen. 2. 3. this sheweth the punishment to be death the Greeke translateth it deadly or death-bringing sinne Vers. 23. beare their iniquity that is beare the punishment of their owne iniquity if they transgresse and of the peoples if they suffer them to transgresse Thus Sol. Iarchi expoundeth it They the Levites shall beare the iniquity of the Israelites for it is their duty to warne strangers from comming neere unto them Vers. 24. Heave up in Greeke and Chaldee separate unto the Lord so in vers 26. This sheweth the tithes to be an oblation to the Lord and a signe of the Israelites homage subjection and thankfulnesse unto him for his blessings And upon this ground the Apostle proveth Melchisedek to be a greater Priest than Abraham or Aaron because Abraham and all the Levites Priests in his Ioynes payed tithes to Melchisedek Gen. 14. Heb. 7. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoiles Heb. 7. 4. Vers. 26. the tithe of the tithe or a tenth part of the tenth Vers. 27. as the fulnesse or as the plenty that is the plentifull increase or the full that is ripe liquour the Greeke translateth it as the separated thing Sol. Iarchi saith Fulnesse meaneth the ripe fruit which is full See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit From hence the Hebrewes gather that seeing the Levites first tithes out of which they payed the Priests tithes were as the corne of the floore and liquour of the presse therefore they were as common things The first tithe is lawfull to be 〈◊〉 by Israelites and lawfull to be eaten in uncleannesse for there is in it no holinesse at all and wheresoever holinesse or redemption of the tithe is spoken of as in Levit 27. it is not meant but of the second 〈…〉 they count the first tithes as common things because it is said And your heave-offring shall be reckoned unto you as the corn of the floore c. as the floore and wine-presse are common for every thing so the first tithe out of which the heave-offring is taken is common for every thing Maimony 〈◊〉 of Tithe chap. 1. s. 2. This is to be understood after the Levites had separated the tenth of the tithe then the rest should be common like the corne of the floore as is explained in vers 30. Vers. 28. Thus you also or So you also you Levites as well as the other Israelites though you have no inheritance in the land yet shall you honour the Lord with an heave-offring out of your first tithe and it shall be reckoned or imputed unto you as if you had lands and possessions and offred tithes out of them to Aaron and so to his posteritie the Priests as was observed in the ages following as it is written And the Priest the sonne of Aaron shall be with the Levites when the Levites take tithes and the Levites shall bring up the tithe of the tithe unto the house of our God to the chambers into the treasure-house Nehem. 10. 38. Thus also are we to understand the Apostle when he saith that the Priests the sonnes of Levi who receive the office of Priest-hood have a commandement to take tithes of the people according to the Law c. Heb. 7. 5. that the Levites tooke them of the people immediately and the Priest mediately in taking the tithe of the tithe from the Levites as this place sheweth compared with Nehem. 10. 37 38. Vers. 29. Out of all your gifts This is more generall and seemeth to imply besides the tenth of their tithe the tenth also of other things as of their owne ground the suburbs and fields which were given to the Levites Num. 35. 4. So Chazkunt here saith Out of all your gifts yee shall heave up to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities they were bound to give unto the Priests c. And it is proportionable that as God was to be honoured with the tithes of other mens lands so of the Levites that they also hereby might signifie their homage and thankfulnesse to God Yea the Hebrews bring the Priests themselves also under this dutie saying Levites and Priests doe separate the first tithe for to separate out of it the heave-offring of the tithe And so the Priests doe separate the other heave-offrings the tithe for themselves that the Priests may receive of all Lest they should eat their fruits untithed the Scripture saith Thus you also shall heave up Numb 18. 28. which we have heard expounded thus YOV these are the Levites ALSO YOV this implieth the Priests Maim Treat of Tithe ch 1. sect 3. the fat that is as the Chaldee expoundeth the best or fairest in Greeke the first-fruits see before on vers 12. 21. So Chazkuni here saith Of all the best and of all the fairest thereof yee shall separate out of it the hallowed part thereof that it may be an heave-offering Vers. 30. the revenue in Greeke the fruit of the threshing-floore This word revenue as the Hebrewes distinguish it is corne after it is cared and after it is threshed and fanned it is called dagan corne Maimony tom 1. in Beracoth ch 3. sect 1. Vers. 31. in every place Sol. Iarchi explaineth it though it be in the place of buriall and that was an uncleane place The first tithes therfore which were paid to the Leviâ—es might be eaten by them as common things in every place but the second tithe which the owners separated after the first and did eat themselves might not be eaten every where but before the Lord only that is within the citie of Ierusalem after the Temple was built therein See Deut. 14. 22 23. c. your house that is your houshold as the Chaldee translateth it the men of your house a reward or wages and so your due for your service so the Apostle speaking of the honour due to the Ministers
before his eyes For another man burned it as appeareth by vers 8. wherefore Targum Ionathan explaineth it another Priest shall burne The burning of the heiffer without the campe figured how Iesus that he might sanctifie the people with his owne bloud should suffer without the gate of Ierusalem Hebr. 13. 11 12. Vers. 6. Cedar wood this with the hyssop and scarlet following were used in the cleansing of Lepers that were healed Lev. 14. 4. See the Annotations on that place The Cedar is one of the greatest and tallest trees opposed to the hyssop as the lowest 1 King 4. 33. it is durable wood and rotteth not being choise or excellent Song 5. 15. figuring the perpetual efficacy of the death of Christ who by one offring hath perfected for ever them that are sanctified Hebr. 10. 14. eyzop or hyssope whereof see Exod. 12. 22. As here it was burned with the heiffer so after in vers 18. a sprinkle was made with it figuring the vertue and odour of Christs death to purge our sinnes and to sprinkle our hearts from an evill conscience Hebr. 1. 3. and 10. 22. scarlet or twice died scarlet called in Hebrew Sheni tholagnath whereof see Exod. 25. 4. This bloudy colour sometime signifieth Sinnes Esai 1. 18. and it is the death and bloud of Christ that cleanseth us from all sinne Rom. 6. 10. 1 Iohn 1. 7. the preaching hereof maketh the lips like a threed of scarlet Song 4. 3. into the midst of the burning The manner of burning this heiffer in the ages following is described by the Hebrewes thus They made a banke or causey from the mountaine of the house of God in Ierusalem unto mount Olivet the mountaine which our Lord Iesus used to frequent Luke 21. 37. Joh. 18. 2. whither hee went the night that hee was betrayed â—o death Luke 22. 39 40 c. and it was over against the Temple Mar. 13. 3. and from thence after his resurrection he ascended up into heaven Act. 1. 9. 12. and the heiffer and hee that burned her and all that assisted him in the burning of her went out from the mount of the Temple unto mount Olivet upon that banke The Elders of Israel wenâ— before them on their feet to mount Olivet and there was a place to baptise or wash in and the Priest and they that assisted him to burne the heiffer went on the banke and came to mount Olivet c. and the Elders imposed their hands upon the Priest and said unto him wash once Hee went downe and washed and came up and wiped himselfe And there was wood laid in a row wood of Cedar and Oke and Firre-tree and Fig-tree which they tooke and made a pile of like a tower c. and the fore-part was towards the West that was towards the Temple Then they bound the heiffer and laid her upon the pile of wood with her head to the South and her face to the West and the Priest stood on the East-side with his face 〈◊〉 the West Hee killed her with his right hand and tooke the bloud in his left hand and sprinkled with the finger of his right hand of the bloud that was in 〈◊〉 palme of his left hand seven times towards the 〈◊〉 holy place of the Temple At every sprinkling 〈◊〉 dipped his finger in the bloud and the residue of 〈◊〉 bloud which was on his finger was uâ—lawfull to sprinkle with therefore at every sprinkling he wiped his finger on the body of the heiffer When he had made an end of sprinkling he wiped his hands on the heiffers body and came downe from the pile and kindled the fire with small stickes which he put under the stickes of the pile and the fire began to burne and the Priest stood a far off and observed it till the fire burned upon her and her belly cleft asunder And afterward he tooke Cedar wood and eyzop not lesse than an hand-bredth and wooll died in scarlet five shâ—kels weight c. And he bound the eyzop with the Cedar with the tongue or long peece of scarlet and cast them into her belly Numb 19. 6 And hee cast them not in before the fire was kindled upon the b 〈…〉 ke of her body nor after that she was burnt to ashes and if he did it was unlawfull for it is said into the midst of the burning not before the fire is kindled on her body nor after she is turned to ashes Maimony in Pharah adummah ch 3. sect 1 2. Vers. 7. Wash his cloathes which was a signe of purification from uncleannesse as is noted on Lev. 11. 25. and 15 5. The same was concerning him that burned the heiffer vers 8. and the cleane man that gathered up her ashes vers 9 10. Hereby the imperfection of the Legall Priesthood was shewed in that the Priests which prepared the meanes of sanctification for the Church were themselues polluted in the preparing and doing of them as may be gathered by proportion from Hebr. 7. 27 28. and 10. 1 2 3. The sinne also of the Priests and others that procured the death of Christ though it was the life of the world seemeth hereby to be signified Matth. 26. 65 66 c. Act. 2. 22 23 38. and 3. 14 15 17 18 19. Albeit by the tradition of the Hebrewes they were very carefull about the cleannesse of the Priests when they did this worke for the Priest that burned this heiffer they separated him from his house to a chamber prepared in the Court of the Temple which was called the Stone chamber because all the vessels thereof were of stone which doe receive no uncleannesse and he ministred in a vessell of stone all the seven daies that he was separated and his brethren the Priests might not touch him for the more care of his cleannesse Seven daies before the burning of the heiffer they separated the Priest that burned her from his house as they separated the High Priest for his service on Atonement-day wherof see the notes on Levit. 16. 33. Also they separated him from his wife lest she should have her disease and so he be uncleane seven daies as Levit. 15. 24. Every of those seven daies of his separation they sprinkled him with the water of purification lest â—e should be uncleane by the dead and not know it end with the ashes of the heiffer that had beene burned already before Maimony in Pharah ch 2. Notwithstanding all this care Whosoever busie themselves about this heiffer from the beginning to the end doe make their garments uncleane and are bound to wash themselves and are uncleane till the evening And wheresoever the Law speaketh of washing of cloathes for uncleannesse it is to teach us that not the cloathes only upon him are uncleane but every cloth 〈◊〉 vessell which this uncleane person shall touch whiles his uncleannesse is on him is made uncleane And not this heiffer only but all Sin-offrings that are burnt without the campe whether bullocks or goats he that
by his spirit for that is it which cleanâ—eth us from all sin 1 Ioh 1. 7. Heb. 9. 13. 14. Vers. 14. in a tent and so by proportion in a house as the Greeke here translateth it for a tent is named because the people then dwelt in tents in the wildernesse But for uncleannesse the Hebrewes say that onely a tent was uncleane and to be sprinkled as is after noted on vers 18. and all that is in the â—ent the pollution by the dead is in this respect above all other pollutions as the Hebrews say The uncleannes of the tâ—nt is not like other uncleannesses but by the dead onely And whether there come into the tent of the dead man or vessell or the dead be brought into the tent where men or vessels are or that the dead be with men or vessels under the same tent they are uncleane Whether he come wholly into the tent of the dead or come but some part of him he is unclean by the tâ—nt Though he do but put in his hand or the tops of his fingers c. he is all uncleane c. Whether the dead person be an Israelite or an heathen he defileth by being touched or carried but an heathen defileth not by tent This is by tradition for lâ—e he saith of the war of Midian whosoever hath touched any slaine Num. 31. 19. and hee mentioneth not there the tent Likewise an heathen is not made uncleane by the dead but an heathen that toucheth the dead or beareth him or commeth into the tent where the dead is loe he is as if he had not touched him And why because he is as a beast that toucheth the dead c. And this is not for the dead onely but for all other uncleannesses every one heathens and beasts are not made unclean by them Maâ—m in Tumath meth c. 1. s. 10 11 12 13. uncleane seven dayes This is the ordinary time for the uncleannesse of men or of vessels that are defiled by the dead but those which touch such a defiled man are uncleane but untill evening vers 22. Vers. 15. every open vessell The Chaldee translateth it every open earthen vessell or vessell of potters clay and so the Hebrew Doctors expound this Law as Iarchi saith The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it but in the inside c. So Maimony in Tumath meth c. 21 Of vessels their uncleannes see the annotations on Lev. 11. 32 33. no covering bound upon it in Creeke not bound with a bond upon it by covering some understand a cloth upon it The vessell was so to be stopped that the aire of the tent might not goe into it then both it and all things in it were cleane otherwise they were unclean From hence the Hebrewes gather also by proportioÌ„ that if another tent were within the tent of the dead the things in it were cleane because they were hid or covered and likewise if the uncleane thing were swallowed up by a living creature But nothing put up in vessels was free from uncleannesse except the vessell had a covering bound upon it Neither was any thing cleane by being buried in the ground under the tent or house but if an house were uncleane and vessels were hidden in the floore thereof though an hundred cubits underneath they were uncleane Maim in Tumath meth ch 20. Vers. 16. in the face of the field that is in the open field where no tent is there pollution is by touching onely slaine with the sword or with any other instrument the sword is named for an instance Therefore in Num. 31. 19. the law saith more generally whosoever hath killed any person and whosoever hath touched any slaine c. Targum Ionathan here addeth one that is slaine with the sword or the sword wherwith he was slaine So in the Hebrew Canons it is said the sword is as the dead person to wit for defiling him that touched it Maim in Tumath meth c. 5. s. 3. The word sometime is used for wounded though not dead as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say A lim cut off from a living man it is as an whole dead man and maketh uncleane by touching by bearing and by tent though it be but a small lim of a child of a day old For there is no stinted measure of lims as it is written whosoever toucheth in the face of the field one that is slaine with the sword and it is a knowne thing that it is all one whether he be slaine with the sword or with a stone or with other things This teacheth that he is uncleane which toucheth a lim that the sword hath cut off provided that it be a whole lim as it is created of flesh sinews and â—â—nes Maim in Tumath meth c. 2. s. 3â— or a dead body though not slaine by violence but dying alone abone of a man By reason of this uncleannesse by dead mens bones the Prophet saith When any seeth a mans bone he shall set up a signe by it till the buriers have buried it c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man but the bloud of a living man they say is cleane so long as he is alive Maim in Tumath meth c. 2. a grave or a sepulchre to wit wherin any dead have been buried A grave all the while that uncleannes is within it defileth by touching and by tent as doth the dead person by the sentence of the law NuÌ„ 19. 16. And whether one touch the top of a grave or touch the sides of it he is uncleane A field wherein a grave is plowed up and the bones of the dead are consumed into dust that dust defileth by touching and by bearing Maim in Tumath meth c. 2. s. 15 16. Thus the pollutioÌ„ by mankind being dead is above all other legal pollutions whatsoever w ch lively sheweth the fruit and effect of sin w ch caused death Rom. 6. 23. and the horror of death holding men in subjectioÌ„ until by the voice of Christ they be raised brought out of their graves Ioh. 5. 28 29. The Hebrews say The cause of the uncleannes of the dead is by meanes of the Angell of death the devill that brought poison into man R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne even dead whiles they are alive Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave Psal. 5. 10. so that their corrupt words and sinfull works do infect others 2 Tim. 2. 17 18. 1 Cor. 5. 6. Vers. 17. And they shall take that is some shall take some cleane man as v. 18. for the uncleane to cleanse him of the dust that is of the ashes as the Greeke explaineth it of the burnt â—eâ—â—er of purification for sin Hebr. of the burning of â—â—nne that is of the Sin-offering the heifer that
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
according to the like phrase in Zach. 11. 8. their soule loathed the way both for the longsomnesse of it and for the many wants and troubles that they found therein as in vers 5. So the Greeke interpreteth it for the way and Iarchi in like manner saying Because it was hard unto them they said we were now neere to enter into the land and we turne backward so our fathers turned and lingred 39. yeares unto this day therefore their soule was shortned for the afflictions of the way This way into the land of promise figured the way into the kingdome of God thorow the wildernesse of this world the wildernesse of peoples as in Ezek. 20. 35. into which kingdome wee cannot enter but through much tribulation Act. 14. 22. because the gate is strait and the way is narrow that leadeth unto life Matth. 7. 14. and we are to go thorow fire and thorow water Psalm 66. 12. The discouragement of this people sheweth humane frailty and infirmitie through want of faith and patience for as they erred in heart and knew not the Lords waies Psal. 95. 10. so many when tribulation or persecution ariseth because of the Word by and by they are offended Matth. 13. 21. Vers. 5. spake against God The Chaldee expoundeth it murmured before the Lord and contended with Moses and so in vers 7. This was their wonted carriage in their tentations see Exod. 14. 11. and 15. 24. and 16. 2 3. and 17. 2 3. Num. 11. 1 4 5. 16. 13 14. and 20. 3 4 5. By God here is meant Christ the Angell of Gods face or presence in whom his name was Exod. 23. 20 21. Esay 63. 9. as the Apostle openeth this place saying Neither let us tempt Christ as some of them also tempted and were destroyed of serpents 1 Cor. 10. 9. this light bread meaning Manna as the Chaldee explaineth it this Manna the light meat in Greeke this vaine or empty bread So they call it either because it was light of digestion that they felt it not in their hot stomackes or in contempt counting it base and vile in comparison with other meats See Numb 11. 5 6 8. This Manna being rained upon them from heaven Psal. 78. 23 24. was both corporall and spirituall food unto them a figure of the hidden Manna which Christ seedeth his people with unto life eternall Rev. 2. 17. Ioh. 6. 48 49 50 51. So the contempt thereof was the contempt of Christ and his grace and into this sin doe all they fall that loath and leave Christ and has Gospell for the momentany pleasures of this life the enemies of the crosse of Christ whose end is destruction whose God is their belly and whose glory is in their shame who minde earthly things Philip. 3. 18 19. Vers. 6. fiery serpents or burning serpents as the Chaldee translateth the Greeke in this place calleth them deadly or killing serpents In the Hebrew they are named Seraphim that is Burners because when they bite a man he burneth with extreme heat and thirst it may be also in respect of their colour for some serpents are of a fiery colour Nicander in Theriacis Of the Hebrew Saraph the Greekes by changing the order of letters have borrowed the name Prester which is a kinde of venemous serpent called also Dipsas and Causon of which it is reported that who so is stung therewith he hath such a vehement thirst that he cannot be satisfied but is tormented with it centinually and though he drinke never so largely yet is he presently as thirsty as before And againe that the bitings of these serpents were left of the most ancient Physicians as altogether incurable Dioscorid lib. 6. cap. 38. 40. They are said to be like unto Vipers but their biting more hurtfull for the heart of a man is inflamed with their biting and his lips are parched and drie with thirst as Nicander writeth of them Sol. Iarchi saith they are called Seraphim burners because they burned men with the venim of their teeth The Prophet Esay mentioneth the flying fiery serpent in Esay 14. 29. and 30. 6. whereby it seemeth to be a kinde of serpent with wings With these and other serpents the wildernesse thorow which they went did abound as Moses sheweth in Deut. 8. 15. but God who guided them thorow it kept them from hurting his people till now for their sinne hee gave them power to bite and kill them as he saith otherwhere I will command the serpent and he shall bite them Amos 9. 3. Here also there was a remembrance of the first sinne that came into mankinde by the serpent and the death that followed thereupon Gen. 3. for as the venim of serpents killeth the bodie so the venim of Satan which is sinne killeth both body and soule and as the Serpent biting any one part the venim and contagion spreadeth over all the bodie and killeth the whole man so the poyson of sinne which entred by one man hath infected and killed all the lump of mankind Rom. 5. 15. 18. died The judgements of God are both inevitable and incurable of man Ier. 8. 17. Amas 5. 19 20. and 9. 1 2 3. Deut. 28. 27. And as no salve or medicine could heale the bodies of those that were bitten so can no work of man cure the biting of that old Serpent or sting of sinne but the venome thereof rageth and reigneth tormenting the conscience vnto death Rom. 5. 12 14 21. and 3. 20. Vers. 7. We have sinned The afflictions which God layeth upon his people are a meane through his grace to bring them to the sight and acknowledgement of their sinnes and seeking unto him as it is said When he slew them then they sought him and they returned and enquired early after God Psal. 78. 34. Yea the wicked are often forced hereby to confesse and seeke helpe of God as did Pharaoh Exod. 9. 27 28. that he take away or and let him take away the serpents in Hebr. the serpent put for the multitude of them as in Exod. 8. 6. the frog is for frogs and in Exod. 8. 17. the louse for liâ—e and many the like They desire the removing of the punishment after repentance and confession of sinne without which plagues are not only continued but increased Levit. 26. 21 23 24 28. Howbeit God did not presently take away the serpents but gave a remedy for such as were bitten vers 8. 9. Moses prayed As at other times so still hee sheweth himselfe an example of mecknesse unmindfulnesse of injuries and readinesse to forgive the wrongs done unto him Thus Samuel also did in like case and said Far be it that I should sinne against the Lord in ceasing to pray for you but I will teach you the good the right way 1 Sam. 12. 19 23. Vers. 8. Make thee a fiery serpent or a burning serpent Hebr. Saraph which the Greeke translateth a serpent hereby is meant a serpent of brasse vers 9. a similitude of
is passed from death unto life Ioh. 5. 24. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lod Rom. 6. 23. Vers. 10. Oboth Of these places and journeyes see Numb 33. where they are reckoned in order for here some are named and other some omitted Vers. 11. before Moab before the Moabites countrey The posteritie of Moab and Ammon the sonnes of Lot Gen. 19. 36. 38. had vanquished the Giants called Emims and Zamzummims which before dwelt in those parts and succeeded them and dwelt in their stead Deut. 2. 10 11 20 〈◊〉 Through the wildernesse along by their coasts did Israel palse but were forbidden to warre with them or with the Edomites Deut. 2. 9. 19 5. Vers. 12. The valley of Zared or the bourne of Zared or Zered which word bourne as also the Hebrew Nachal is both a valley and a river running thorow a valley and so this Zared was a river or brooke also over which Israel passed See Deut. 2. 13. Vers. 14. it is said Hebr. it shall be said The time to come noteth a continued or common saying so he speaketh as of a knowne speech the booke or the narration the rehearsall of the warres of Jehovah what booke this was is uncertaine whether some writing of Israel not now extant or some writing of the Amorites which contained songs and triumphes of their King Sihons victories out of which Moses may cite this testimony as Paul sometime doth out of heathen Poets Act. 17. 28. Tit. 1. 12. Vaheb this is thought by some to be the name of the King of Moab whom Sihon vanquished vers 26. by others to be the name of a place or citie The Greeke Interpreters mistaking * 〈…〉 Z. for †V. which in Hebrew are one like another reade it Zoob and give this sense Therefore it is said in the booke The warre of the Lord hath set on fire or burned Zoob and the brookes of Arnon The Chaldee Paraphrast whom others also follow taketh it for no proper name but expoundeth it thus The warres that the Lord did at the red Sea and the mightie workes at the brookes of Arnon in a whirle-wind o◠〈◊〉 〈◊〉 tempest understand the Lord by the 〈◊〉 of Sihon against Moab hath consumed 〈◊〉 iâ— a whirle-wind or with a tempest So warres 〈◊〉 often set forth by the similitudes of fire tempest 〈◊〉 winds and the like as I will kindle a fire 〈◊〉 thâ— wall of Rabah and it shall devoure the pa 〈…〉 thereof with shouting in the day of battell with 〈…〉 pest in the day of the whirle-wind Aâ—â—◠〈◊〉 14 and Thou shalt be visited of the Lord of hâ—sts with thunder c. with whirle-wind and teâ—pest and the flame of devouring fire Esay 29. 6. and againe The Lord will come with fire and with his chariots like a whirle-wind Esay 66. 15. So in Naâ—um 1. 3. Esay 5. 28. Ierem. 4. 13. And thus the Greeke explaineth it The war of the Lord hath set Zoob on fire Some take the Hebrew Suphah which usually signifieth whirle-wind or storme to be here the name of a place the same that is called Suph in Deut. 1. 1. which also is the name of the redsea as is noted on Exod. 10. 19. so the Chaldee interpreteth it the red sea and the brookes or the bournes of Arnon to wit the Lord hath consumed or as in vers 28. the flame hath consumed the bournes of Arnon It may also be expounded The Lord warred with Vaheb in a whirle-wind and with the brookes of Arnon Moses intendeth by this testimony to shew how the Israelites had right to this countrey for it being sometimes Moabs land with whom Israel might not meddle Deut. 2. 9. the Lord had before Israels comming â—â—â—rred up the spirit of Sihon King of the Amorites to sight against the King of Moab and to take this pâ—rt of his country from him as is after mentioned Num. 21. 28 29. Then Israel comming and being commanded of God to warre against the Amorites Deut. 2. 24. tooke it againe out of Sihons hand and so became lawfull possessour of this land by conquest This right Iephthah defended for Israel when after many yeares the Ammonites brethren 〈◊〉 〈…〉 ab required these lands to be restored again see the story in Judg. 11. 12 13. 27. For the Moaâ—â—â—eâ— and Ammonites were neighbours and Chaz 〈…〉 eth on Numb 21. 23. that as Sihon had taken the land of Moab on the South-side from Iordan 〈◊〉 the river Arnon so he had taken on the Northsid◠〈◊〉 land of the sons of Ammon unto Jabok and for thâ—◠〈◊〉 it was lawfull for Israel to possesse it 〈◊〉 〈◊〉 is that which our Doctors have said Moab 〈◊〉 Aâ—â—mon were purified by Sihon Vers. 15. And the streame or the shedding the 〈…〉 usion of the brookes This verse seemeth to be a continuance of the former testimony out of the 〈◊〉 of the warres of Jehovah to shew the limits 〈◊〉 â—ounds of this country which Sihon had won 〈◊〉 〈◊〉 it was distinguished from Moabs land 〈◊〉 a citie of Moab vers 28. called in Greeke Er. leaneth upon the border that is as the Greeke explaineth it lieth by or is adjoyned to the â—â—â—ders of Moab Vers. 16. From thence to Beer or to the Well â—or 〈◊〉 Beer signifieth and the Greeke translateth it front thence the Well or pit Some understand here from thence they journeyed to Beer the Chaldee Paraphrast expoundeth it from thence was given unto them the Well Of this Beer there is no mention among the journeyes of the people in Num. 33. I will give them water The Greeke addeth water to drinke The Lord who before had suffered the people to thirst and gave them water when they murmured against him Exod. 17. Numb 20. doth now of his grace give them a Well of water when they murmured not to teach them to depend upon him by faith for they that seeke the Lord shall not want any good thing Psal. 34. 10. Wherefore the people were to be assembled that all might behold the goodnesse of God and sing his praise And this water of the Well had also a like spirituall signification as the waters of the Rocke for as the Rocke was Christ 1 Cor. 10. 4. so the Well figured him who is the fountaine of the gardens the Well of living waters Song 4. 15. and the waters signified the Spirit which they that beleeve on him shall receive Iohn 7. 38 39. Esay 44. 3. of which water whosoever drinketh shall never thirst but the water that Christ shall give him shall be in him a well of water springing up into everlasting life Iohn 4. 14. This grace he promised of old to his people saying The poore and needie seeke water and there is none their tongue faileth for thirst I Iehovah will heare them I the God of Israel will not forsake them I will open rivers in high places and fountaines in the midst of the
his perverse way and withall discovereth the vanity of his art who being a diviner could not presage the evill that should befall him though such things as these happened in his way which in the opinion of vaine men are signes of ill lucke and therefore by the grounds of his owne craft should have turned him backe or made him to suspect at least that his journey should be unfortunate see 1 Sam. 6. 2 3. 9. But God taketh the wise in their owne craftinesse and the counsell of the froward is carried headlong they meet with darknesse in the day time and grope in the noone day as in the night But he saveth the poore from the sword from their mouth and from the hand of the mighty Iob 5. 13 14 15. The children of God have the Angels to keepe them in all their wayes and to beare them up lest they dash their foot against a stone Pâ—alm 91. 11 12. But Balaam tempting the Lord hath his Angell to withstand him whereby his foot is crushed against the wall yet maketh he no good use thereof Vers. 26. no way to turne aside In this carriage of the Angell the Lord would have us see the proceeding of his judgements against sinners first more mildly shaking his rod at them but letting them goe untouched then comming neerer hee toucheth them with an easie correction as it were wringing their foot against a wall but bringeth them at last to such a strait as they can no way escape his hand but must fall before him Vers. 27. Balaams anger was kindled the wrath of man worketh not the righteousnesse of God Iam. 1. 20. but a furious man aboundeth in transgression Prov. 29. 22. Balaam learned no good by this strange carriage of his beast but is more inraged and smiteth it not knowing that by meanes of it his owne life was saved vers 33. This foolishnesse of the Prophet the dumbe beast reproveth vers 28. c. and in him God would let us see the nature of wicked men which make no good use of his works neither see his providence in the creatures the service whereof he lendeth unto them Vers. 28. opened the mouth of the Asse that the dumbe asse spake with mans voyce 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke but a cause of feare and astonishment yet hardned he himselfe against it also and pleaded for to maintaine his folly vers 29. so no workes signes or miracles are able to change the hardnesse of mans heart but grace from God onely Iohn 12. 37 38. And here we may observe how the deuill to draw into sinne chose the Serpent for his instrument the most subtill beast of the field Gen. 3. 1. but God to rebuke and convince the wicked useth the Asse the most silly of all beasts shewing as in a figure how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ by deceitfull workers by the sleight of men and cunning craftinesse wherby they lie in wait to deceive 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell not with wisedome of words but with the plaine demonstration of the truth and chuseth the foolish things of the world to confound the wise the weake things of the world to confound the mightie and base things of the world and things despised yea and things which are not to bring to nought things that are 1 Cor. 1. 17. 27 28. For the children of this world are in their generation wiser than the children of light Luke 16. 8. Vers. 29. I would kill thee The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath but increaseth in evill who before hee knew or inquired of the cauâ—e would presently kill the Asse that saved his life A righteous man regardeth the life of his beast but the bowels of the wicked are cruell Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast and would not be mocked or abused thereby he being a reasonable creature and wiser than many should much lesse have mocked with God and resisted his counsell but by his owne words against his Asse he condemneth him-selfe being guiltie of death for his sinne against God as the Angell sheweth in vers 32 33. Vers. 30. ever since I was thine or since thou to wit hast had me the Greeke translateth it from by youth the Chaldee since thou hast beene and the Hebrew phrase sometime so meaneth as in Gen. â—8 15. since I was where the Greeke also expoundeth it from my youth was I ever wont 〈◊〉 〈◊〉 I accustoming beene accustomed By this demand the beast convinceth the Prophets foolishnesse who should have gathered that some extraordinary cause moved it thus to doe seeing it had never done so before teacheth us that wheÌ„ the creatures depart from their kinde and customed obedience unto us we should looke for the cause thereof in our selves for our sinnes against God occasion the creatures to rebell against us Levit. 26. 20 21 22. Vers. 31. uncovered the eyes opened them to see the Angell as the Asse did before him vers 23. signifying that as men cannot see the marvellous things of his Law unlesse he uncover their eyes 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law unlesse he reveale them Esay 47. 11. The way of the wicked is as darknes they know not at what they stumble Pro. 4. 19. bowed himselfe downe on his face or to his face as the Greeke translateth hee bowed downe to his face that is worshipped the face or person of the Angell Vers. 32. Wherefore hast thou smitten c. The Angell rebuketh the misesage of his beast which ought not to be smitten without cause how much lesse then might he smite innocent men with the curse of his tongue And God who saveth man and beast Psal. 36. 7. and commanded that the beasts also should rest from their â—oile on the Sabbath day Deut. 5. 14. and defendeth their innocencie against their cruell masters will much more defend the cause of his people against their wrongfull oppressors Exod. 22. 23. thy way is perverse or the way which thou goest is perverse that is thy purpose and intent in going this journey is contrary to my will which I first revealed unto thee vers 12. The Chaldee paraphraseth thus because it is manifest before me that then wouldest goe in away against me The Apostle openeth and applieth it against the Balaamites of his time in these words an heart they have exercised with covetous practises children of the curse which have forsaken the right way and are gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse 2 Pet. 2. 14 15. The Apostle Iude in vers 11. calleth it the errour of Balaam Vers. 33. turned aside before
familie of the Ashbelites of Ahiram the familie of the Ahiramites Of Shephupham the familie of the Shuphamites of Hupham the familie of the Huphamites And the sonnes of Bela were Ard and Naaman the familie of the Ardites of Naaman the familie of the Naamites These are the sonnes of Benjamin according to their families and those that were mustered of them five and fortie thousand and six hundred These are the sonnes of Dan according to their families of Shuham the familie of the Shuhamites these are the families of Dan according to their families All the families of the Shuhamites according to those that were mustered of them sixty and foure thousand and foure hundred The sonnes of Aser according to their families of Iimnah the familie of the Iimnaites of Iisvi the familie of the Iisvites of Beriah the familie of the Beriites Of the sonnes of Beriah of Cheber the familie of the Chebrites of Malchiel the familie of the Malchielites And the name of the daughter of Aser was Serah These are the families of the sonnes of Aser according to those that were mustered of them three and fiftie thousand and foure hundred The sonnes of Naphtali according to their families of Iachzeel the familie of the Iachzeelites of Guni the familie of the Gunites Of Iezer the familie of the Iizrites of Sillem the familie of the Sillemites These are the families of Naphtali according to their families and they that were mustered of them five and fortie thousand and foure hundred These were the mustered of the sonnes of Israel six hundred thousand and a thousand seven hundred and thirtie And Iehovah spake unto Moses saying Vnto these the land shall be divided for an inheritance according to the number of names To the many thou shalt give them the more inheritance and to the few thou shalt give them the lesse inheritance to every man according to those that were mustered of him shall his inheritance be given Notwithstanding the land shall be divided by lot according to the names of the tribes of their fathers they shall inherit According to the lot shall the inheritance thereof be divided betweene many and few And these are they that were mustered of the Levites according to their families of Gershon the familie of the Gershonites of Kohath the familie of the Kohathites of Merari the familie of the Merarites These are the families of the Levites the familie of the Libnites the familie of the Hebronites the familie of the Mahlites the familie of the Mushites the familie of the Korachites and Kohath begat Amram And the name of Amrams wife was Iochebed the daughter of Levi whom she bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Mary their sister And unto Aaron was borne Nadab and Abihu Eleazar and Ithamar And Nadab and Abihu died when they offered strange fire before Iehovah And those that were mustered of them were three and twentie thousand all males from a moneth old and upward for they were not mustered among the sonnes of Israel because there was no inheritance given to them among the sonnes of Israel These are they that were mustered by Moses and Eleazar the Priest who mustered the sonnes of Israel in the plaines of Moab by Iordan neere Iericho And among these there was not a man of those that were mustered by Moses and Aaron the Priest who mustered the sonnes of Israel in the wildernesse of Sinai For Iehovah had said of them Dying they shall die in the wildernesse and there was not left a man of them save Caleb the sonne of Iephunneh and Ioshua the sonne of Nun. Annotations AFter the plague after the death of the 24 thousand that perished for the sinne of Peor Num. 25. 9. the Lord commandeth the people to be numbred which should have inheritance in his land to signifie his love and care of those that cleaved unto him Deut. 4. 3 4. The Hebrewes explaine it by the similitude of a shepherd who when wolves have gotten among his flocke and wâ—rried some of them he counteth them to know the number of those that are left Againe As when they came out of Egypt and were delivered to Moses they were delivered him by tale Exod. 38. 26. so now when Moses was ready to die and to deliver his flock again he delivered them by tale Sol. Iarchi on Num. 26. Eleazar who now was high Priest after the death of Aaron his father who had before numbred them with Moses Num. 1. 3. And this Eleazar was he who after with Iosua divided the land of Canaan to this people Ios. 14. 1. c. Vers. 2. the summe Hebr. the head which the Chaldee expoundeth the count or summâ— see Exod. 30. 12. This was the third time that Israel was numbred for to fight the Lords battels againsâ— the Canaanites and to receive their land for an inheritance See the Annotations on Num. 1. 2. 20 yeares old Hebr. sonne of twentie yeare see Num. 1. 3. house that is as the Greeke explaineth it houses of their fathers Iarchi saith they were reckoned by the tribe of the father and not after the mother So in Num. 1. 2. goeth forth with the armie able to goe out to warre the warfare of the Lord see the notes on Num. 1. 3. Vers. 3. spake with them in Chaldee spake and said to number them but Targum Ionathan addeth spake with the Princes and said to number them So it accordeth with Num. 1. 4. plaines or champion countrey of Moab see Num. 22. 1. Vers. 4. From 20 yeares old Hebr. from a sonne of 20 yeares as vers 2. and here is to be understood the people are to be numbred or the like Vers. 5. the first-borne Reuben for this cause is here first numbred as also in Num. 1. 5 20. though he lost his dignity by his sinne 1 Chron. 5. 1. and was put downe to the second quarter as they encamped about the Sanctuarie and marched towards Canaan Num. 2. 10. 16. Enoch in Hebr. Chanoch see Gen. 5. 18. and 46. 9. of the Enochites Hebr. of the Enochite or Chanochite the singular number put for the plurall so after thorowout this chapter See the annotations on Gen. 10. 16. And here Reuben hath foure families according to Gen. 46. 9. and 1 Chron. 5. 3. Vers. 7. mustered or numbred Hebr. visited See the notes on Num. 1. 3. 43 thousand c. at the former muster they were 46 thousand and five hundred Num. 1. 21. so they increased not but decreased whiles they travelled in the wildernesse Vers. 9. the called that is renowned famous see Num. 1. 16. and 16. 1 2. c. strove in Greeke made insurrection in Chaldee gathered themselves together This mutinie stirred by the chiefe of the tribe seemeth to be one cause of their decrease by the hand of God against them Vers. 10. and Korah that is the men and goods that pertained unto Korah as Num. 16 32. the congregation died in Greeke his congregation meaning
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
of the avenger of bloud Deut. 19. 12. Wherefore the Chaldee in stead of meeteth him saith When he shall be condemned unto him by judgement So in vers 21. Vers. 20. of hatred which is inveterate anger and inward grudge differing from enmitie or open hostility spoken of in v. 21. He that hateth dissembleth with his lips and layeth up deceit within him Prov. 26. 24. The Hebrewes say He that hateth if he kill by errour or unadvisedly he is not kept in the citie of refuge as it is said And he was not his enemy Numb 35. 23. c. And who is he that hateth hee that for enmities sake speaketh not unto him for three dayes space Maim Treat of Murder chap. 6. sect 10. cast upon him to wit any instrument as is expressed in vers 22. and so the Greeke explaineth it here by laying of wait with intent and purpose of evill when occasion is offered so Saul laid wait or hunted for Davids soule 1 Sam. 24. 11. the Iewes for Christ Luke 11. 54. and for Pauls life Act. 23. 21. Vers. 21. enmity or hostility ill will open and professed Vers. 22. suddenly or unawares and as it were by chance Vers. 23. with any stone that is have smitten him with any stone as in vers 17. wherewith he may die in Chaldee which is sufficient that he may die therewith See the notes on vers 18. Vers. 25. of the great Priest a figure of Christ called the great Priest over the house of God Hebr. 10. 21. and the great High-Priest that is passed into the heavens Hebr. 4. 14. who is the Mediator of the new Testament that by meanes of death for the redemption of the transgressions under the first Testament they which are called might receive the promise of the eternall inheritance Heb. 9. 15. As the high Priests whiles they lived by their service and sacrificing made atonement for the sinnes of the people especially one day in the yeare Levit. 16. wherein they figured the worke of Christ for us so at the high Priests death by releasing such as were exiled for unwitting murder there was a shadow of redemption in Israel Vers. 26. going shall goe forth that is shall at any time upon any occasion goe forth So he was not only exiled from his owne citie but confined as a prisoner within the limits of the citie of refuge The Hebrewes say Hee might never goe out of the citie of his refuge no not though it were for a thing commanded as to worship at the solemne feasts or the like or for to beare witnesse whether it were in money matters or to testifie in case of life and death c. Maim Treat of Murder chap. 7. sect 8. Vers. 27. without the border so not the citie onely but the borders and limits of the territories thereof were his refuge Every citie of refuge the borders thereof are a refuge as well as it c. and if the avenger of bloud kill him there he is to be killed for him Notwithstanding though the border be a refuge yet the man-slayer may not dwell in it for it is said in vers 25. AND HE SHALL ABIDE IN IT in it the citie and not in the border of it Maim ibid. chap. 8. sect 11. no bloud shall be unto him that is the avenger shall have no bloud imputed to him or as the Greeke translateth it hee shall not bee guiltie to wit of bloud-shed Vers. 28. into the land of his possession into his owne citie or village that part of the land which he possessed It is holden by the Hebrewes that although by the high Priests death atonement was made for him yet he never returned to the princely state or dignitie that hee had in the citie but was debased from his greatnesse all dis dayes because that great scandall came by his hand Maimon ibid. chap. 7. sect 14. Moreover they say A man-sâ—ayer upon whom sentence is past that he shall be exiâ—ed if he die before he go into exile they carry his bones thither And a man-slayer that dieth in the citie of his refuge they bury him there and when the high Priest dieth they carry the man-slayers bones from thence unto the sepulchres of his fathers Ibid. sect 3. Vers. 30. Every one that smiteth a soule that is who so killeth a person to wit him that is a murderer by the mouth that is by the testimony of witnesses which after is explained of two witnesses or three witnesses Deut. 17. 6. and 19. 15. See the Annotations there not answer that is not testifie as the Greeke and Chaldee translate it meaning to have the sentence of death confirmed against him See Deut. 19. 15. to die that is to cause him to die or that he should die See the notes on Gen. 6. 19. Vers. 31. the soule of the man-slayer that is the life of the murderer to redeeme him from death The Iudges are warned that they take no ransome of the murderer and though he could give all the wealâ—h that is in the world and though the avenger of bloud should be willing to free him for the soule of him that is killed is not the possession of the avenger of bloud but the possession of the holy blessed God Maimon Treat of Murder ch 1. sect 4. guiltie of death Hebr. which is wicked to die that is as the Greeke and Chaldee explaine it guilty or condemned to die According to this phrase David saith When he shall be judged let him goe forth wicked that is condemned Psal. 109. 7. Vers. 32. for him that is fled Hebr. to flee which is explained by Iarchi and others for him that is fled in the land in the land of his possession as in vers 28. Vers. 33. polluteth or impiously staineth foulely deformeth the land This word which Moses here useth of murder and the Prophets after apply unto spirituall whoredome or idolatrie Ierem. 3. 2 9. and â—dolatrous bloud-shed Psal. 106. 38. sheweth the hainousnesse of this sinne that defileth not only him that doth it but the whole land if it be not avenged Hereupon the Hebrewes say Thou hast not any thing concerning which the Law giveth such a charge as for shedding of bloud as it is said in Numb 35. 33. And ye shall not pollute the land c. Maimony Treat of Murder chap. 1. sect 4. the bloud of him that shed it if it were wilfull murder or by the death of the high Priest if it were unwilling man-slaughter Hereupon it is said A man that doth violence to the bloud of any person shall flie to the pit let no man stay him Prov. 28. 17. Vers. 34. I doe dwell the land of Israel was the LORDS land Hos. 9. 3. and by his dwelling there among his people was sanctified and called the holy land Zach. 2. 12. and though he dwelt most specially in his Sanctuary there which afterward was in Ierusalem Psal. 74. 2. and 1 35. 21. yet the whole land was sanctified by
opposing himselfe 33. was subdued by them AND wee turned and tooke our journey into the wildernesse by the way of the Red sea as Iehovah had spoken vnto me and we compassed mount Seir many daies And Iehovah spake unto me saying Yee have compassed this mountain long enough turne you northward And command thou the people saying Yee are to passe thorow the coast of your brethren the sonnes of Esau which dwell in Seir and they shall be afraid of you and take ye great heed unto your selves Meddle not with them for I will not give you of their land even to the treading of the sole of the foot because I have given mount Seir for a possession unto Esau. Yee shall buy meat of them for money that yee may eat and yee shall also buy water of them for money that yee may drink For Iehovah thy God hath blessed thee in every worke of thy hand hee knoweth thy walking thorow this great wildernesse these forty yeers Iehovah thy God hath beene with thee thou hast not lacked any thing And wee passed by from our brethren the sonnes of Esau that dwelt in Seir thorow the way of the plaine from Elath and from Ezion-Gaber And we turned and passed by by the way of the wildernesse of Moab And Iehovah said unto me Distresse not Moab neither meddle thou with them in battell for I will not give thee of his land for a possession because I have given Ar unto the sons of Lot for a possession The Emins before time dwelt therein a people great many tall as the Anakims They also were accounted Giants as the Anakims and the Moabites call them Emims And in Seir the Horims dwelt before time and the sonnes of Esau possessed them and destroyed them from before them and dwelt in their stead as Israel did unto the land of his possession which Iehovah gave unto them Now rise up and passe you over the brooke Zered and wee passed over the brooke Zered And the daies in which wee came from Kadesh-Barnea untill we passed over the brooke Zered were thirtie and eight yeares untill all the generation of the men of war were wasted out from among the campe as Iehovah sware unto them And indeed the hand of Iehovah was against them to destroy them from among the Campe untill they were consumed And it was when all the men of war were consumed and dead from among the people Then Iehovah spake vnto mee saying Thou art to passe over this day thorow At the coast of Moab And thou shalt come nigh over against the sonnes of Ammon distresse them not neither meddle with them for I will not give thee of the land of the sonnes of Ammon any possession because I have given it for a possession to the sonnes of Lot That also was accounted a land of Giants Giants dwelt therein before time and the Ammonites call them Zamzummims A people great and many and tall as the Anakims and Iehovah destroyed them from before them and they possessed them and dwelt in their stead As hee did to the sonnes of Esau which dwelt in Seir when he destroyed the Horims from before them and they possessed them and have dwelt in their stead unto this day And the Avims which dwelt in Hazerim even to Gaza the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Rise ye-up take your journey and passe over the brooke Arnon see I have given into thy hand Sihon king of Heshbon the Amorite and his land begin possesse it and meddle with him in battell This day will I begin to give the dread of thee and the feare of thee upon the peoples under all the heavens who shall heare report of thee and shall tremble and bee in anguish because of thee And I sent messengers out of the wildernesse of Kedemoth unto Sihon king of Heshbon with words of peace saying Let me passe thorow thy land by the way by the way will I goe I will not turne aside to the right hand or to the left Thou shalt sell me meat for money that I may eat and give me water for money that I may drinke only I will passe thorow on my feet As did unto me the sons of Esau that dwell in Seir and the Moabites that dwell in Ar untill I shall passe over Iordan into the land which Iehovah our God giveth us But Sihon king of Heshbon would not let us passe thorow him for Iehovah thy God hardened his spirit and made his heart obstinate that he might give him into thy hand as this day And Iehovah said unto me Behold I have begun to give before thee Sihon his land begin possesse it that thou maiest possesse his land And Sihon came out against us hee and all his people to battell at Iahaz And Iehovah our God delivered him before us and wee smote him and his sonnes and all his people And wee tooke all his cities at that time and utterly destroyed of everie citie the men and the women and the little ones wee left none to remaine Onely the cattell wee tooke for a prey unto our selves and the spoile of the Cities which wee tooke From Aroer which is by the brinke of the brooke Arnon and the citie which is by the brooke even unto Gilead there was not a citie that exalted it selfe above us Iehovah our God delivered all before us Onely unto the land of the sonnes of Ammon thou approachedst not nor unto any place of the brooke Iabbok or the cities of the mountaine or whatsoever Iehovah our God commanded us Annotations HAD spoken as is before mentioned Deut. 1. 40. which then the people were unwilling to doe but would needs goe fight till they had learned by their discomfiture what it was to disobey and were enforced to yeeld unto the word of God mount Seir the mountainy countrey of Seir which was Edoms Land Gen. 36. 8 9 20. but they went in the wildernesse and were sore cumbred in the way see Num. 21. 4. Verse 3. Long enough a like speech God used before Deut. 1. 6. so here is mentioned a second calling of Israel from the desarts of Seir to goe northward againe towards Canaan after they had wandred almost thirty eight yeares in Kadesh wildernesse about mount Seir vers 14. by which travell God taught them to mortifie their unruly affections and by the death of so many thousands there ledde them to seeke life by repentance and faith in the heavenly Canaan seeing they could not come into the earthly In the meane while the Amorites Canaanites c. unto whom God gave this long time of repentance were hardened in their sinnes and took occasion to insult over Gods people beholding their afflictions but the posterity of Israel were humbled and prepared for to receive the land promised Northward towards Canaan Not the way they went before by Kadesh Barnea but betweene the coasts of Edom on the one hand and of Moab and
ever Dan. 6. 26. Wherefore that speech of Iob My Redeemer liveth Iob 19. 25. is translated in the Greeke The Eternall is he that shall unloose mee and lived Men till they be redeemed by Christ are through feare of death all their life time subiect to bondage Heb. 2. 15. Though God came not now to judge them neither so much as up braided them with their sinnes past yet could they not heare his voice but as the Apostle noteth they that heard it intreated that the word should not be spoken to them any more for they could not endure that which was commanded Heb. 12. 19 20. Vers. 27. Goe neere thou The people being terrified seeke for a Mediatour and that is the end and use of the Law to drive men unto Christ. Wherefore their affection now pleased God vers 28 29. and he gave them Moses to helpe them for the present and further promised them a Prophet like unto him which was Christ Deut. 18. 15. 18. Act. 3. 22. 26. thou speake unto us The office of a Mediatour as he is a Prophet Deut. 18. 15. is here described which is to goe neere unto God having received the word from him to speake it unto the people This was fulfilled in Christ Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake the words are in the feminine gender as if they had spoken to a woman which is thought to be a note of the peoples troubled minde see the like in Num. 11. 15. and doc The like they promised before God spake these words Exod. 19. 8. not knowing the impossibilitie of the Law but how farre they were from performing this the golden calfe which they made ere fortie dayes were expired is a witnesse for which sinne Moses brake the Tables of the covenant Exod. 32. Deut. 9. 9. c. yet their good affection pleaseth the Lord. Vers. 28. well said The Greeke translateth they have spoken all things rightly or well Vers. 29. Who will give An Hebrew phrase meaning O that some would give or O that there were and so the Chaldee explaineth it The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere to feare c. The things that God approveth in men are feare humilitie distrust in themselves and a confidence in him with love unto his Law Hereunto God called them by this his covenant drawing them unto Christ. Vers. 31. all the commandement that is the Law in generall or commandements as the Greeke translateth it the singular being often put for the plurall or every commandement So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2. Vers. 32. observe to doe or and doe as this phrase often signifieth see the notes on Gen. 2. 3. right hand or to the left This signifieth an exact care to walke in Gods Law as in the high way from which men may not turne aside as in Deut. 2. 27. Therefore all aberration from the right way is noted by the turning to the right hand or to the left Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27. CHAP. VI. 1 Moses setting himselfe to explaine Gods commandements exhorteth Israel unto obedience 4 He beginneth with the first and great commandement the love of the Lord 6 and of his Law in their heart 7 and of teaching it to their children 8 and professing it by outward signes 10 He warneth them that they forsake not God by prosperitie 16 nor by adversitie 17 but to keepe his Law for their good 20 and to endevour the continuance and propagation of his religion among their posteritie ANd this is the Commandement the Statutes and the Iudgements which Iehovah your God commanded to teach you to doe in the Land whither yee passe over to possesse it That thou maiest feare Iehovah thy God to keepe all his statutes and his commandements which I command thee thou and thy sonne and thy sonnes sonne all the dayes of thy life and that thy dayes may be prolonged Heare therefore ô Israel and observe to doe that it may be well with thee and that ye may multiplie mightily as Iehovah the God of thy fathers hath spoken unto thee in the land that floweth with milke and honey Heare ô Israel Iehovah our God Iehovah is one And thou shalt love Iehovah thy God with all thy heart and with all thy soule and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt whet them on thy children and shalt speake of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up And thou shalt binde them for a signe upon thy hand and they shall be for phylacteries betweene thine eyes And thou shalt write them upon the doore-posts of thine house and on thy gates And it shall be when Iehovah thy God shall have brought thee into the land which he sware unto thy fathers to Abraham to Isaak and to Iakob to give unto thee cities great good which thou buildedst not And houses full of all good things which thou filledst not and wells digged which thou diggedst not vineyards and olive-trees which thou plantedst not and thou shalt have eaten and be full Take heed to thy selfe left thou forget Iehovah which brought thee forth out of the land of Egypt out of the house of servants Thou shalt feare Iehovah thy God and serve him and shalt sweare by his name Ye shall not goe after other gods of the gods of the peoples which are round about you For Iehovah thy God is a jealous God in the midst of thee lest the anger of Iehovah thy God be kindled against thee and he destroy thee from off the face of the earth Yee shall not tempt Iehovah your God as ye tempted him in Massah Keeping ye shal◠keepe the commandements of Iehovah your God and his testimonies and his statutes which he hath commanded thee And thou shalt doe that which is right and good in the eyes of Iehovah that it may be well with thee and thou maist goe in and possesse the good land which Iehovah sware unto thy fathers To drive out all thy enemies from thy face as Iehovah hath spoken When thy sonne shall aske thee to morrow saying What are the testimonies and the statutes and the judgements which Iehovah our God hath commanded you Then thou shalt say unto thy sonne Wee were servants to Pharaoh in Egypt and Iehovah brought us forth out of Egypt with a strong hand And Iehovah shewed signes and wonders great and evill upon Egypt upon Pharaoh and upon all his house before our eyes And he brought us out from thence that he might bring us in to give unto us the land which he sware unto our fathers And Iehovah commanded us to doe all these statutes to feare Iehovah our God for good unto us all dayes
of God which is the maine argument to strengthen faith Numb 14. 9. Psal. 56. 4 5. and 60. 13 14. 〈◊〉 consuming Hebr. eating so Deut. 4. 24. The Chaldee translateth his word is a consuming fire suddenly or quickly hostily see the notes on Deut. 7. 22. Vers. 4. For my justice The Hebrew In is by the Greeke also here translated For and it often noteth the cause of a thing as Hos. 12. 13. in that is for 〈◊〉 So in Psal. 1. 2. Deut. 2â— 16. Here he opposeth the second evill pride of heart against which he dealeth in all the rest of this Chapter Vers. 5. righteousnesse or uprightnes straitnesse equitie the Greeke translateth it here piety the Chaldee truth By naming iustice hee excludeth all merit of workes Deut. 6. 25. and by righteousnesse of heart all inward affections and purposes which men might plead notwithstanding that they faile in action Yet these two are the chiefe things which God respecteth in men Psal. 15. 1 2. 1 Chron. 29. 17. for the wickednesse Two causes are here shewed of this worke of God justice against the wicked inhabitants which should perish for their sinnes and mercie towards Israel whom he would doe good unto of grace Thus also hee dealeth concerning the heavenly inheritance the wicked are shut out for their evill works Iude v. 14. 15. But the Saints are saved by grace through faith not of workes lest any man should boast Ephes. 2. 8 9. the word the Greeke translateth stablish the covenant or testament hereby he calleth them wholly to Gods word and promise as Paul doth us in Gal. 3. 18. Rom. 15. 8. shewing that Iesus Christ was a minister of the circumcision for the truth of God to constrant the fathers promises and that the Gentiles might glorifie God for mercie Vers. 6. this good land a figure of heavenly blessings as is shewed on Gen. 12. 5. stiffe-necked or of a hard necke that is stubborne and rebellious see the notes on Exod. 32. 9. to which place Moses hath reference and from Gods testimonie there and their sinnes then and at other times convinceth them as being altogether unworthy that as another Prophet saith they might remember their wayes and all their doings wherein they had beene defiled and might loath themselves in their own eyes for all their evils that they had committed and might know that he was Iehovah when he had wroug 〈…〉 it with them for his names sake not according to their wicked wayes nor according to their corrupt doings Ezek. 20. 43 44. and 36. 31 32. Vers. 7. Remember forget not an earnest and effectuall manner of speaking to move unto carefull remembrance see the notes on Deut. 33. 6. against Hebr. with Iehovah which the Chaldee translateth before the Lord the Greeke yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particular instances following Vers. 8. Hâ—reb or 〈◊〉 the mountaine where the Law was given their rebellion there is described in Exod. 32. destroyed you for there God said to Moses let me alone c. and I will consume them Exod. 32. 10. Vers. 9. 〈◊〉 the mount called up thither of God to receive the tables of the covenant and other ordinances Exod. 24. 12. 18. The time place occasion end and all circumstances greatly aggravated the peoples sinne Vers. 10. of stone the signification whereof is noted on Exod. 31. 18. finger signifying the Spirit as I with the finger of God cast out devils Luke 11. 20. that is with the Spirit of God Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law as Yee are manifestly declared to be the Epistle of Christ ministred by us written not with inke but with the spirit of the living God not in tables of stone but in fleshie tables of the heart 2 Cor. 3. 3. Vers. 12. corrupted This word meaneth the corruption of Gods service and religion see the notes on Exod. 32. 7. and Gen. 6. 11 12 13. molten calfe the word calfe is expressed in v. 16. This molten calfe they worshipped and Moses said Oh this people have sinned a great sinne and have made them gods of gold Exod. 32. 8. 31. Vers. 13. saying Here the Greeke version addeth I have spoken unto thee once and twise saying I have seene c. I have seene by the Lords seeing and hearing of sinners is often meant a due regard of their sinnes to punish them in his anger Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners he is said to hide his face from their sinnes and not to see them Psal. 51. 11. Num. 23. 21. Vers. 14. Let me alone which the Chaldee expounds Leave off thy prayer before me So in Exod 32. 10. Vers. 15. burned Hebr. burning the terrour of which sight onely might have kept them from this sinne in that the signes of Gods presence were not yet departed from their eyes See Exod. 19. 18. and 20. 18. two hands both hands full with blessings of the Lord for them if their unworthinesse had not turned them away Vers. 17. I took a the originall word signifieth a purposed taking hold and â—â—ndling of a thing as they that goe to warre are said to take or handle the shield Ier. 46. 9. and they that expound the Law are said to handle it Ier. 2. 8. So Moses did this advisedly guided by Gods Spirit signifying that the covenant betweene God and them was now disaâ—ulled and broken and that the Law pertained not to them except to their condemnation for breaking the same See Exod. 32. 19. Vers. 18. I fell downe the Greeke expoundeth it I prayed before the Lord the second time as at the first Here Moses repeateth how by his humble intercession they escaped destruction and were reconciled againe unto God See the historie at large in Exod. 32. 31. c. fortie dayes the number of dayes and of yeeres sundry times mentioned in the Scripture 〈…〉 tion 〈◊〉 judgement See the 〈◊〉 7. 4. sinne the Greeke transleteth sinne respecting the manifold evill in this and their other â—â—ansgressions Vers. 19. For I was the Greeke applying this to the time present also saith And I am afraid For the Lord though he pardoned it then reserved vengeance till another opportunity Exod. 32. 34. hearkened unto me that is as the Chaldee explaineth it accepted my prayer Vers. 20. with Aaron who made the calfe for them and would have excused himselfe but was guilty of death see Exod. 32. 21 24. Vers. 21. your sinne the Calfe is so called as being the thing wherein they sinned So Idols are called a sinne in Esa. 31. 7. the brooke that came out of the Rock Horeb which Rocke in figure was Christ 1 Cor. 10. 4. of which they drunke to signifie the abolishing of their sinne by Christ upon their repentance and faith see the notes on Exod. 32. 20. Vers. 22. at Taberah or in Taberah that is as both Greeke and
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
bring him out unto the Elders of his citie and unto the gate of his place And they shall say unto the Elders of his citie This our sonne is stubborne and rebellious he obeyeth not our voice he is a glutton and a drunkard And all the men of his citie shall stone him with stones and hee shall die and thou shalt put away the evill from the middest of thee and all Israel shall heare and feare And if there be in a man a sinne worthy of death and hee be put to death and thou hang him on a tree His carkasse shall not remaine all night upon the tree but burying thou shalt burie him in that day for hee that is hanged is the curse of God and thou shalt not defile thy land which Iehovah thy God giveth unto thee for an inheritance Annotations SLaine or Wounded meaning to death as the Chaldee translateth killed and this Law was to be kept whether one or many were found slaine giveth or is giving to wit shortly This being a figurative expiation done by Priests with the death of an heiffer c. sheweth this Law to be peculiar to the common-wealth of Israel and so the Hebrewes say The Law for the beheaded heiffer is not to be used but in the land of Israel Maimony in Misneh tom 4. treat of Murder ch 10. sect 1. fallen that is lying dead as there fell 1 Chron. 21. 14. is expounded there died 2 Sam. 24. 15. The Greeke translateth it fallen the Chaldee lying All these circumstances the Hebrewes hold unto strictly It is said Slaine or Wounded not hanged nor broken for such an one is not called Chalal Slaine in the Land or Ground not hid in an heape Fallen not hanging on a tree in the Field not swimming on the water Maimony treat of Murder chap. 9. sect 11. not knowne for if it be knowne they behead no heiffer for him If but one have seene the murderer and though it be a slave or a woman or one whose testimony is not allowable yet there is no beheading of the heiffer therefore if there be many open murderers the killing of the heiffer ceaseth If one witnesse say I saw the murderer another witnesse denie it saying Thou didst not see him and these witnesses come both together then they behead the heiffer Maimony ibidem ch 9. sect 12. 13. Vers. 2. thy Elders he saith not the Elders of that citie as after in vers 3. for it is not knowne as yet to what citie it belongeth but thy Elders O Israel which were of the generall States of the Land The Hebrewes say When a slaine man is found fallen on the earth c. they leave him in his place and five Elders come forth from the high Councell that is in Ierusalem and they measure from him unto the cities that are round about the slaine man Maim ibidem ch 9. s. 1. thy Iudges to whom criminall causes did belong for the triall of them unto the cities he saith not unto the townes or villages but cities and by the Hebrewes they measured not to any citie but such as had in it a Court of three and twenty Magistrates And though he be found by a cities sid c. yet they measure And when they have measured and the citie next him is knowne then they burie the slaine man in his place and the Elders of Ierusalem returne to their place and the Senate of that citie bring an heiffer c. When they measure they doe it exactly And they measure from the nose of him that is slaine If his body be in one place and his head in another they bring the body to the head and bury it in the place there of If there be many dead one beside another they measure from the nose of every one of them And if one citie be neerest to them all it bringeth one heiffer for them all Maimony treat of Murder chap. 9. sect 4 9 10. Vers. 3. an heiffer which was by the death thereof to make expiation in figure for this murder as ordinary sacrifices did for mens sinnes And this was done by the next citie because of presumption of the fact when other proofe failed and this heiffer was to be of the mens of that citie saith Maim ibidem sect 2. and an heiffer of the second yeere or under but if it were a day older than two yeeres it was unlawfull Maim ibidem chap. 9. sect 2. and chap. 10. sect 2. in the yoke the same caution was for the red heiffer Num. 19. 2. see the Annotations there But why speaketh he of the yoke after he had said not wrought with seeing to draw with the yoke is comprehended in other worke The Hebrewes answer Because the yoke maketh it disallowable whether it be in the houre of worke or not When it hath drawne in the yoke but an hand-bredth it is unlawfull though it neither ploughed therewith nor did any other worke Maim ibid. chap. 10. sect 3. Vers. 4. a rough valley or a strong bourne the Hebrew Nachal is both a valley Gen. 26. 17. 19. and a water-streame running in a valley Deut. 2. 13. 36. both which we call a bourne Ethan signifieth strength or strong and durable and is applied sometime to waters Exod. 14. 27. Psalm 74. 15. And Nachal Ethan in Amos 5. 24. is a mightie streame So here wee may understand this to be not only a valley but a streame also in it as the Chaldee version confirmeth but the Greeke translateth it a rough valley Maimony in treat of Murder chap. 9. sect 2. saith they bring downe the heiffer unto a bourne that floweth strongly and that is the Ethan spoken of in the Law shall not be tilled either at the time when the heiffer is killed or after The valley wherein the heiffer is beheaded is unlawfull to be sowen or tilled for ever Deut. 21. 4. and who so worketh any worke there in the body of the ground as to plough or dig or sow or plant or any the like he is to be beaten But it is lawfull to dresse flax there or to dig up stones or any thing which is not as tillage or sowing c. Maimony treat of Murder chap. 10. sect 9. strike off the necke or behead as in vers 6. with an axe on the hinder parts thereof saith Maimony ibidem ch 9. sect 3. The Greeke translateth cut the sinewes of the heiffer After it was beheaded and expiation made the heiffer was buried in the place where it was killed and it was unlawfull to have any profit or use thereof Maim ibidem c. 10. s. 6. Vers. 5. the sonnes of Levi in Greeke the Levites What they were to doe is not expressed by Moses but may be gathered by their office here described to minister c. and by vers 8. where praier is made for atonement And so the Hebrews explaine it that the Elders were to wash their hands and say Our hands have not shed c. v. 7. and the
pâ—rtion was that if a man had two sonnes his goods were divided into three parts whereof the eldest had two parts and the youngest the third For the first-borne was to be reckoned as two sonnes as Ioseph who had the first birth-right 1 Chron. 5. 2 was two tribes Ephraim and Manasses The Hebrewes explaine it thus The first-borne is to receive a double portion of his fathers goods Deut. 21. 17. As if he leave five sonnes and one of them is the first-borne he is to have a third of his goods and every of the other foure receiveth a sixt part If he leave nine sonnes the first-borne hath a fiâ—t part and every of the other eight a tenth part And so according to this partition doe they part alwaies Maimony treat of Inheritances ch 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit 2 Kin. 2. 9. that he might have so much more as any of his other disciples of all that is found his the word found ofâ—é signifieth things present as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrewes judgement The first-borne had not a double portion of the goods which might come after his fathers death but of the goods which were assuredly his fathers come into his hand or power ss it is written OF ALL THAT IS FOVND HIS As one of the heires of his father that dieth after the death of his father the first-borne and the single brother doe inherit his goods alike And so if his father hath a debt owing him or hath a ship at sea they are heires of it alike Maim treat of Inheritanâ—â—â— ch 3. sect 1. It is also said found his he saith 〈◊〉 found hers and by the Hebrewes it is holden â—â—at The first-borne hath not a double portion of his mothers goods but the first-borne and another sonne that are heires to their mother doe share alike whether he be the first-borne for inheritance or the first that openeth the wombe The first-borne for inheritaâ—ce is â—e that is first-borne to his father as it is written in v. 17. THE BEGINNING OF HIS STRENGTH and they respect not the 〈…〉 er though she have borne many sonnes if he be 〈◊〉 fathers first-borne he hath a double portion He 〈◊〉 â—â—mmeth into the world after untimely births 〈◊〉 were before him is the first-borne for inheriâ—â—â—ce And so one borne at his fulltime if he be borne 〈◊〉 he that commeth after him is the first-borne 〈…〉 ritance If a man have sonnes while hee is an 〈…〉 en and after becommeth a proselyte he hath no 〈…〉 borne for inheritance But an Israelite that hath 〈…〉 by a bond-woman or by an heathen woman 〈…〉 ch as he is not called his sonne he that com 〈…〉 after him of an Israelitesse is the first-borne for 〈…〉 nce and hath a double portion Maim ibi 〈…〉 ch 2. s. 8 9 10 12. of his strength or of 〈…〉 our So Iakob said of Reuben his eldest 〈…〉 49. 3. The Greeke translateth of his children 〈…〉 this is the first reason of the Law from nature 〈…〉 e. the right Hebr. the judgement which 〈…〉 eeke explaineth thus the first birth-rights 〈…〉 or belong unto him And this may be un 〈…〉 ood in respect of the Iudgement or Law of 〈◊〉 Lâ—rd which is added unto the former reason 〈◊〉 nature and maketh the first-bornes right more firme unto him Wherefore as Esau before-hand sold his birth-right and the sale was confirmed Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted his sale is firme because the portion is his before it is parted saith Maimony treat of Inheritance c. 3. s. 6. And by reason of this right of the first-borne his children after him do inherit also as this Hebrew canon sheweth Who so hath two sonnes a first-borne and another and they die both of them whiles he liveth and leave children behinde them the first-borne leaveth a daughter the single brother leaveth a sonne the sonne of the single brother shall inherit of the old mans goeds a third part which was his fathers portion the daughter of the first-borne shall inherit two thirds which was her fathers portion And such is the right of brethrens children and of the fathers brothers children and of all that doe inherit if the father of one of the heires were a first-borne the heire receiveth the portion of his first birth-right for him Maimony ibidem c. 2. s. 7. By this Law was fore-shadowed how the elect the Israel of God Gal. 6. 16. which are his first-borne Exod. 4. 22. and Church of the first-born which are written in heaven Heb. 12. 23. shall have a double portion and inherit the good things of God as they which have the promise of the life which now is and of that which is to come 1 Tim. 4. 8. and are the heires of God and joint-heires with Christ Rom. 8. 17. and being justified by his grace are made heires according to the hope of eternall life Tit. 3. 7. God having begotten them againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Vers. 18. stubborne or perverse revolting refractarie that turneth away from God and his Law and it implieth the affection of the heart as Ier. 5. 23. and the cariage and action as an untamed heiffer Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greeke by two words disobedient or unperswaded and gaine-saying Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it disobedient rebellious The Hebrew Moreh signifieth one that changeth or turneth to the worse both in heart and action and in particular turneth from and opposeth the word of God as Deut. 1. 26. 43. and 9. 7 23 24. The Greeke here translateth it Contentious The instance of this rebellion is shewed in v. 20. obeieth not or â—earkeneth not the Chaldee translateth receiveth not the word chastened or nurtured which implieth both words and acts as by rebukes stripes and outward punishment Levit. 26. 23 28. and sometime by the hand of the Magistrate Deut. 22. 18. in which sense the Hebrews understand this here And having spoken before of words this therefore is meant of blowes also Vers. 19. and his mother both of them so that one alone was not enough to cause him to be put to death The Hebrew Doctors as they are alwaies warie in cases that concerne the taking away of any mans life so in this above others they set downe many and strange limitations as first they restraine it to those particular sinnes of gluttony and drunkennesse vers 20. and that gluttony to be eating of flesh onely and drunkennesse with wine onely Also that the sonne is not to be put to death unlesse hee have stollen somewhat from his father and bought therewith flesh and wine for riot and eaten and drunke it without his
the truth and have need one of anothers helpe whereupon it is said Brethren if any of you doe erre or goe astray from the truth and one convert him let him know that he which converteth the sinner from the errour of his way shall save a soule from death and shall hide a multitude of sinnes Iam. 5. 19 20. hide thy selfe that is with-hold thine helpe the Greeke translateth it winke at that is neglect or not regard See Lev. 20. 4. restoring c. that is thou shalt in any case restore or bring againe So here are two precepts a prohibition to hide and a commandement to restore and thus the Hebrewes observe a double sinne in them that breake this Law and sometimes a treble He that seeth a lost thing of any Israelites and hideth himselfe from it and letteth it alone transgresseth this prohibition THOV SHALT NOT HIDE THY SELFE FROM THEM and breaketh this commandement THOV SHALT RESTORE c. If hee take the lost thing and restore it not hee breaketh the commandement THOV SHALT RESTORE and transgresseth against two prohibitions against THOV MAIST NOT HIDE THY SELFE Deut. 22. 3. and against THOV SHALT NOT ROB Lev. 19. 13. Although the owner of the lost thing be a wicked man c. wee are commanded to restore his lost thing to him If hee have restored it and it be fled away againe though an hundred times he is bound to restore it for it is written RESTORING THOV SHALT RESTORE THEM Maim in Misneh tom 4. treat of Robbery and losse ch 11. s. 1 2 14. unto thy brother either to his own hands or to the place where it was and should be For if he see a beast that is fled out of the fold and he returneth it into the place thereof loe he hath kept this commandement and there is no need to make it knowne unto the owner saith Maimony ibidem chap. 11. sect 16. Vers. 2. gather it that is take it in into thine house Hebr. into the midst of thine house whereby is meant within the same as the phrase often signifieth See the notes on Genes 2. 9. But this teacheth a care to keepe it safe seeke after it But he that found it is also to use meanes that the owner may know of it and the Hebrewes say He is bound to cry it and make it knowne saying who so hath lost such a kinde of thing let him come and give the signes of it and he shall have it At the first who so hath found any thing crieth it three times After the last time within seven daies he crieth it the fourth time If the owner come not the thing found is to be left with him that found it and if in all that time it be stollen or lost he is bound to make satisfaction but if it be gone by violence he is free For he that keepeth a lost thing is as he that keepes for hire c. whereof Iee the Annotations on Exod. 22. 10. And he must have care that the thing be not marred or perish If it be a living thing which he must give food unto if it be a working beast as an horse asse c. he may put them to labour twelve moneths from the day that he found them or let them out for hire and take their hire and give them food and if the hire be more worth than their food the overplus is the owners c. Afterwards they are sold by the Magistrates Maimony treat of Robberie and losse chap. 13. sect 1. c. Vers. 3. every losse that is every lost thing and by like proportion a man is to keepe his neighbours goods from losse or perishing as Hee that seeth the water to overflow and it commeth to marre his neighbours house or his field he is bound to stop the same c. Maimony treat of Robberie and losse chap. 11. sect 20. which shall be lost Hence the Hebrewes observe that if a man will lose his goods wittingly men are not bound unto him As if he put his beast into a stable which hath no doore and he tieth it not and so it goeth away If he cast his purse into a place common for all and goeth his way or any the like loe he loseth his goods wittingly And though it be not lawful for him that seeth this thing to take it for himselfe he is not bound to bring it againe to the owner for it is said WHICH SHALL BE LOST to put a difference from him that loseth wittingly Maimony ibidem chap. 11. sect 11. thou maist not that is it is not lawfull to hide thy selfe or to let it alone Here they put some exceptions as they say A priest that seeth a lost thing in a place of buriall must not defile himselfe to returne it againe because when hee keepeth one commandement of restoring the lost thing he breaketh another commandement which saith THEY SHALL BE HOLY Lev. 21. 6. and transgresseth a prohibition HE SHALL NOT DEFILE HIMSELFE c. Lev. 21. 4. and a commandement doth not put away or cause a man to transgresses a prohibition and a commandement On the contrarie If one see a thing lost and his father say unto him Restore it not he must restore it and not obey him for if he obey his father he is found at the time when hee keepeth this commandement HONOVR THY FATHER that he breaketh this commandement THOV SHALT RESTORE IT and transgresseth this prohibition THOU MAIST NOT HIDE THY SELFE Maim ibidem c. 11. s. 18 19. Vers. 4. thy brothers asse in Exod. 23. 5. hee saith thine haters asse that men should not thinke these Lawes binde us to doe good unto our friends onely So our Saviour saith Love your enemies doe good to them that hate you Mat. 5. 44. fallen that is lying under his burden Exod. 23. 5. So 〈◊〉 was used before for lying Deut. 21. 1. Though here it may be taken more generally and hide thyselfe that is for beare to helpe him up Exod. 23. 5. listing c. or raising thou shalt raise them up that is helpe to doe it in any case though it bee againe and againe This the Hebrewes understand to be another commandement from that in Exod. 〈◊〉 w ch they open thus Who so meeteth with his neighbour in the way and his beast lying under a bur 〈…〉 he is commanded to unloose it from upon 〈◊〉 this is commanded to be done in Exod. 23. 〈…〉 d he must not unloose it and leave him presently 〈…〉 ghe bit way but must lift it up with him and againe lay the burden upon him Deut. 22. 4. this 〈◊〉 commandement And if he leave him presently and doe not unloose it off him nor load him he breaketh a commandement which ought to be done and transgresseth in that which ought not to be done as it is said THOV SHALT NOT SEE THY BROTHERS ASSE c. If when he is unloosed and loaden againe he fall againe he is bound to helpe him up another
usually is to be understood when the Hebrew nameth silver only see the notes on Gen. 20. 16. where also it is shewed what a shekel was An hundred shekels was the double dowrie of virgins see after in vers 29. unto the father and if she were fatherlesse then he gave them unto her selfe saith Maimony in Nagnarah bethulah chap. 3. sect 1. a virgin of Israel in Greeke a virgin an Israelitesse Hereupon the Hebrewes say that if she were an heathen that was become a Proselytesse or a bondwoman that had her freedome c. hee that brought forth an evill name upon her was free both from the mulct and from beating They have also other like exceptions which seeme not approveable as that if she were a girle under yeares or an ancient maid that had past the floure of her age though such maids for playing the whoreafter they were betrothed were to die yet the man that brought an evill name upon them was free from the mulct and from beating Maimony in Nagnarah chap. 3. sect 2. 8. he may not or he cannot send her away to wit by a bill of divorce as other men were permitted to put away their wives Deut. 24. 1. It is commanded by the Law that the woman upon whom hee hath brought an evill name should abide under him for ever Deut. 22. 19. and if he put her away he transgresseth against a prohibition HE MAY NOT PVT HER AWAY and hee is to bee compelled to take her againe And if another doe first betroth himselfe to her or if she die or if he be a priest who may not take a divorced woman Lev. 21. 7. then he is to bee beaten for putting her away Maimony in Nagnarah chap. 3. sect 4. As it was a greater sinne for a man to defame his wife than another person so the punishment is greater for they that defamed their neighbours were but beaten but hee that defamed his wife was beaten and amearsed and never suffered to put her away which was permitted to other men Deut. 24. 1. 2. Vers. 20. be truth so proved by certaine evidence or by witnesses as before is shewed and agreeable to the Law in Deut. 17. 4 5 6. For the Hebrewes acknowledge that those tokens might sometime be wanting in virgins and yet they not defiled and therefore the Iudges were to examine whether her progenitors wanted their fluors or she herselfe had not had some great sicknesse or other like accident whereby those signes might faile Maimony treat of Wives chap. 11. sect 12. Vers. 21. her fathers house that where the sinne was done there it might be punished follie in Chaldee ignominie which was not onely evill in her but a reproach to her father and scandall to the whole Church See the notes on Gen. 34. 7. where this phrase is first used whoredome in her fathers house and as the Hebrewes thinke under her betrothed husband for otherwise if her fault had beene done before she was betrothed and it were knowne she was not to die Exod. 22. 16 17. This which is said in Deut. 22. 20. IF THIS WORD BETRVTH she shall be killed is when she hath committed whoredome after the betrothing before witnesses but before the betrothing the Law hath already said of her that she is free from any thing and hee that lay with her is bound to make recompense with goods onely whether he had entised her or forced her Maim in Nagn bethulah c. 3. sect 12. If this punishment were for her whoredome before she was betrothed it sheweth Gods severitie against such as deceive their husbands in such sort and dishonoured their fathers house So a priests daughter playing the whore is said to prophane her father Levit. 21. 8. Vers. 22. they shall die in Greeke yee shall kill them both The manner of their death was either by stoning as may be gathered by Ioh. 8. 4 5. or as the Hebrewes say by strangling see the Annotations on Levit. 20. 10. Vers. 23. betrothed or espoused which was by mutuall promise in the presence of witnesses before mariage Matt. 1. 18. It might bee done in Israel as the Hebrewes write three wayes by a peece of money or by a writing or by copulation By a peece of money though it were but a farthing or the worth thereof and the man said be thou betrothed unto me or mine espoused wife by this and he gave it her before witnesses By Bill and then he wrote bee thou betrothed unto me or the like and he gave it her before witnesses and it must be written with her name in it and with her knowledge and consent else it was no betrothing By copulation and then hee said loe thou shalt be betrothed unto me by this copulation and so he was united unto her before two witnesses and after copulation she was his betrothed wife If he lay with her by way of fornication and not by the name of betrothing or if it were by themselves without witnesses it was no betrothing And hee might not lie with her the second time before they were maried And though the betrothing might bee any of these three waies yet usually it was by a peece of money and if they would they might doe it by writing but betrothing by copulation was forbidden by the wise men of Israel and who so did it was chastised with rods howbeit the betrothing stood in force And it was required that they should blesse God before the contract was made as is shewed at large by Maimony treat of Wives chap. 3. and 10. and Ios. Karo in Shulehan aruch treat or Espousals chap. 1. in the citie or towne or any place of resort of people where shee might cry out and bee reskued The citie is named for an instance because therein are store of people Vers. 24. she cried not as is presumed because she was in the citie and so consenting to the sinne she is gniltie of death The Hebrewes say Whosoever is lien with in the citie it is certainly presumed that she was intised because she cried not out unlesse witnesses doe testifie that she was forced as that the man drew a sword at her and said If thou crie I will kill thee Maimony in Nagnarah bethulah chap. 1. sect 2. humbled that is defiled as Gen. 34. 2. neighbours wife so shee is called after her betrothing as here so in Gen. 29. 21. Matt. 1. 20. Vers. 25. in the field or any solitary place where if she crie she cannot be heard opposed to the citie in vers 23. take strong hold on her or as the Greeke translateth force her Vers. 26. thou shalt not in Greeke yee shall not speaking to Israel any thing Hebr. a word sinne of death that is sinne worthy of death killeth him in soule that is so as that hee taketh away his soule or life In Greeke killeth his soule this matter Heb. this word Vers. 27. cried out as is presumed in charitie unlesse the contrary be proved as vers 24. Whosoever is
16 Of justice 19 The forgotten sheafe is for the poore 20 And the gleanings of the fruits to bee left for them WHen a man hath taken a wife and beene her husband and it shall be that she finde not grace in his eies because hee hath found in her matter of nakednesse and he shall write her a bill of divorcement and give it in her hand and send her away out of his house And shee depart out of his house and goe and bee another mans And the latter man hate her and write her a bill of divorcement and give it in her hand and send her away out of his house or if the latter man die which tooke her to him to wife Her first husband which sent her away may not returne to take her to bee unto him to wife after that shee is caused to be defiled for that is abomination before Iehovah and thou shalt not cause the land to sinne which Iehovah thy God giveth unto thee for an inheritance When a man hath taken a new wife hee shall not goe out in the Armie neither shall any thing passe upon him hee shall be free in his house one yeare and rejoyce with his wife which hee hath taken A man shall not take to pledge the neather mill-stone or the upper mill-stone for hee taketh to pledge the soule If a man bee taken stealing a soule of his brethren of the sonnes of Israel and maketh gaine to himselfe by him and selleth him then that theefe shall die and thou shalt put away evill from the middest of thee Take thou heed in the plague of leprofie to observe diligently and to doe according to all that the Priests the Levites shall teach you as I commanded them yee shall observe to doe Remember what Iehovah thy God did unto Marie in the way after yee were come forth out of Egypt When thou lendest thy neighbour the loane of any thing thou shalt not goe in into his house to fetch his pawne Thou shalt stand without and the man to whom thou doest lend shall bring forth unto thee the pawne without And if hee be a poore man thou shalt not lie downe with his pawne Restoring thou shalt restore the pawne unto him when the Sunne goeth downe that hee may lie downe in his raiment and blesse thee and unto thee it shall bee justice before Iehovah thy God Thou shalt not fraudulently oppresse an hired servant that is poore and needy of thy brethren or of thy stranger which is in thy land within thy gates In his day thou shalt give his hire and the Sun shall not goe downe upon it for hee is poore and unto it hee lifteth up his soule that hee cry not against thee unto Iehovah and it bee in thee a sinne The father shall not be put to death for the children and the children shall not bee put to death for the fathers they shall bee put to death every man in his owne sin Thou shalt not wrest the judgment of the stranger nor of the fatherlesse thou shalt not take to pledge the garment of the widow But thou shalt remember that thou wast a servant in Egypt and Iehovah thy God redeemed thee thence therefore I command thee to doe this thing When thou reapest thine harvest in thy field and hast forgot a sheafe in the field thou shalt not returne to take it it shall bee for the stranger for the fatherlesse and for the widow that Iehovah thy God may blesse thee in all the worke of thine hands When thou beatest thine Olive-tree thou shalt not goe over the boughes after thee it shall be for the stranger for the fatherlesse and for the widow When thou gatherest the grapes of thy vine-yard thou shalt not gather the single grapes after thee it shall bee for the stranger for the fatherlesse and for the widow And thou shalt remember that thou wast a servant in the land of Egypt therefore I command thee to doe this thing Annotations BEene her husband that is done an husbands duty lien with her as the Greeke translateth dwelt together with her So Deut. 21. 13. For his mariage is signified by the former phrase taken a wife as is noted on Deut. 22. 13. grace oâ— favour in his eies in Greeke grace before him that is if he like her not matter of nakednesse or the nakednesse of any thing that is the discovery of some uncleane thing or by transplacing the words any thing of nakednesse that is of shame and ignominy as the Greeke translateth a shamefull or uncomely thing This is thought of some not to be meant of adultery for which shee was to die if it were proved Deut. 22. 22. but of some evill thing in her conditions or actions which displeased her husband So the phrase was used in Deut. 23. 14. for that which was uncleanly and unseemely and he shall write understand from the former sentence and if hee shall write for this is not a commandement but a permission as our Saviour saith Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so Matt. 19. 8. So after in vers 3. And the latter man shall hate her that is if hee shall hate her for all is supposition and permission untill v. 4. where she is forbidden to her first husband But the Hebrewes mistooke this for a commandement Matt. 19. 7. and so doe to this day as is to be seene in their writings wherin good and bad are mixed together thus A man may not take a wife and have a purpose in him to divorce her c. She may not remaine under him and minister unto him if hee be purposed to divorce her A man may not put away his first wife except he hath found in her the nakednesse of some thing and it becomes him not to be hasty to send away his first wife but the second if he hate her let him send her away A woman that is of evill conditions and is not modest as are the honest daughters of Israel it is commanded to put her away Maimony tom 2. treat of Divorces chap. 10. sect 21 22. But the Lord the God of Israel saith that hee hateth putting away Mal. 2. 16. And What God hath joyned together let no man put asunder Matt. 19. 6. bill of divorcement or libell booke of cutting off which the Greeke version approved by the Evangelists Matth. 19. 7. calleth a libell of divorcement or of departing away because by it the woman was cut off from her husband and departed from him and his house Of this the Hebrewes have many canons and the forme of this bill is in the Thalmud in Gittin chap. 9. and by Maimony in treat of Divorces chap. 4. sect 12. set downe in these words IN such a day of the weeke in such or such a day of the moneth N. in such or such a yeere from the creation of the world or from the supputation of
Maim treat of Theft ch 9. sect 2 3. Others thinke that if he either served himselfe with him or sold him hee was to dye and this may well bee the meaning of the Law for and often signifieth or as is noted on Gen. 13. 8. and 19. 12. shall dye as the Hebrewes say he was to be strangled to death Maim ibid. ch 9. sect 1. Vers. 8. plague of leprosie which might bee on mens bodies or on garments or in houses The Law of all these is given at large in Levit. 13 and 14 Chapters all that the Priests the Greeke translateth all the Law that the Priests the Levites shall shew unto you This is a warning to Israel that if any man had the Leprosie or a sore like the Leprosie he should not dissemble or hide it or pluck off or cut away the signes thereof or labour by medicines to cure it or doe any thing thereto but as the Priest directed him according to the Law because this plague was usually by the hand of God for mens sinnes and did pollute both the person himselfe and all that touched him so that for the discerning and curing of this plague they should seeke unto God by the meanes which hee appointed Therefore from this Law the Hebrews teach Hee that plucketh off the signes of uncleannesse either all or some of them or seareth the living raw flesh all or some of it or cutteth all the sorâ— out of his flesh or out of a garment or house â—ither before he come to the Priest or whiles he is shut up or after c. hee transgresseth against this prohibition TAKE THOV HEED IN THE PLAGVE OF LEPROSIE c. Deut. 25. 8. Maimony tom 3. treat of Leprosie chap. 10. sect 1. See the Annotations on Levit. 13. as I commanded them If then the Priest spake or did otherwise than God prescribed it was not to stand A Priest that pronounceth him uncleane that is cleane or him cleane that is uncleane he doth nothing at all for it is written in Lev. 13. v. 14 15. he is uncleane and the Priest shall pronounce him uncleane c. Maim in Leprosie ch 9. sect 3. Vers. 9. unto Marie in Hebrew Mirjam in Greeke Mariam shee was the sister of Moses and Aaron a Prophetesse in Israel who for speaking against Moses was smitten of God with Leprosie Numb 12. whose example is for a warning to all that they should not sinne as shee did lest God plague them also and that the justice of the Law should bee executed upon all Lepers without respect of persons So all other examples in Scripture are examples unto us 1 Cor. 10. 6 11. and so Christ saith Remember Lots wife Luk. 17. 32. Vers. 10. when thou lendest or when thou shalt exact of thy neighbour the exaction of any thing that is any debt which if it were with rigour or of a poore man that had not to pay was unlawfull See the notes on Exod. 22. 25. The Greeke translateth If there be a debt in thy neighbour that is if he be indebted to thee what debt soever See the notes on Deut. 15. 2. thou shalt not goe in This is spoken to the creditor and as the Hebrews say to the messenger of the Magistrate sent to take a pawne He that lendeth to his neighbour poore or rich may not take a pawne of him but by the Synedrion that is by authority of the Magistrate and though it bee the messenger of the Synedrion that commeth for a pawne he may not come into his house and take his pawne but must stand without and the borrower is to bring out a pawne unto him Deut. 24. 10. If it be so what difference is there betweene the crediter and the messenger of the Synedrion The messenger of the court he may take the pawne out of the hand of the borrower by force and give it the lender but the creditor may not take the pawne till the borrower give it him with consent If the creditor transgresse and goe into the borrowers house for his pawne or snatcheth a pawne cut of his hand by force hee is not to bee beaten because the act is broken off for he must restore the pawne Deut. 24. 13. If he keepe not this 〈◊〉 to restore it as if the pawne be lost or burnt he is to be beaten and to restore the price of the pawne Maimon â—om 4. treat of the Lender and Borrower ch 3. sect 4. Vers. 12. not lie downe to sleepe not goe to bed For breach of this Law the Lord reproveth Israel They lay themselves downe upon clothes laid to pledge by every altar Amos 2. 8. But hereby not onely the use of the poore mans pawne but the keeping of it is forbidden with his pawne that is and his pawne by thee or in thy custody Maimony in Lender and Borrower c. 3. s. 5. Vers. 13. when the Sun or as the Greeke translateth about the going downe of the Sunne in Exod. 22. 26. it is said before the Sunne goeth downe see the Annotations there where is shewed that every pawne is to bee restored when the poore man hath need of it by night or by day If the pawne must thus be restored when he hath need what booteth it to take the pawne The Hebrewes answer that by this meanes the debt is not released in the seventh yeere which the Law biddeth Deut. 15. 1 2 3. and if the borrower die his moveables are not made his childrens but paiment is made by the pawne after his death Maimony ibid. chap. 3. sect 5. justice in Greeke almes a worke of mercy which God will reward as on the contrary in v. 15. he saith it bee in thee a sinne that is an iniquity which God will punish Vers. 14. not fraudulently oppresse or not defraud the Greeke translateth Thou shalt not fraudulently keepe backe the hire of the poore c. which word the Apostle useth in like â—ase saying Behold the hire of the labourers c. which is by you fraudulently kept backe crieth c. Iam. 5. 4. and among the other weighty lawes our Saviour nameth this for one in Mark 10. 19. See also Levit. 19. 13. thy gates that is as the Greeke and Chaldee translate thy cities Vers. 15. In his day in Greeke The same day Day is used for all time his hire or his wages whether for his owne labour or for his beasts or other things So the Hebrewes explaine it Whether it bee the hire of man or the hire of beasts or the hire of instruments hee is bound to give it in his time and if hee keepe it after the time he transgresseth against a prohibition Maimony tom 4. treat of Hiring chap. 〈◊〉 sect 1. not goe downe upon it in Lev. 19. 13. it is said it shall not abide all night with thee which two the Hebrewes unfold thus What is the time or day of him that is hired He that is hired for a day his hire is due all that nights of
him it is said in Lev. 19. 13. it shall not abide all night with thee untill the morning he that is hired for a night it is due all the day and of him it is said In his day thou shalt give his hire Deut. 24. 15. And he that is hired for houres of the day it is due all the day if for houres of the night it is 〈◊〉 all the night He that is hired for a week or for a moneth or for a yeere or for seven if the terme goe out by day it is due all that day if it goe out by night it is due all that night Maimony ibidem chap. 11. sect 2. lifteth up his soule that is hopeth for and desireth it for the maintenance of his life So the Greeke here translateth hee hath hope and in Ier. 22. 27. and 44. 14. the lifting up of the soule signifieth a desire and the soule is often put for the life Hereupon the Hebrewes say Whosoever with-holdeth the hirelings wage is as if hee tooke away his soule or life from him for it is written unto it hee lifteth up his soule and he transgresseth against foure prohibitions and one commandement against Thou shalt not fraudulently oppresse and against Thou shalt not rob and against The hirelings worke or wage shall not abide all night with thee and against The sunne shall not goe downe upon it and In his day thou shalt give his hire Maimony treat of Hiring ch 11. sect 2. a sinne that is a great iniquity which God will punish for though he cry not yet is it a sinne but the cry of the poore hasteth Gods judgement as on the contrary the blessing of the poore procureth a good reward from the Lord vers 13. According to this phrase it is said The wicked thought of foolishnesse that is of the foole is sinne Prov. 24. 9. that is damnable and to be punished of God So in Iam. 4. 17. Ioh. 15. 22 24. and 9. 41. And in 1 King 1. 21. I and my sonne Solomon shall be sinners that is punished as malefactors Accordingly God threatneth to come neere to them in judgment and to bee a swift witnesse against those that fraudulently oppresse the hireling in his wages Mal. 3. 5. Vers. 16. for the children Hebr. for the sonnes This law concerneth the Magistrates who should not kill the children for the parents or parents for the children no not in case of treason as K. Amaziah slew his servants which had slaine the king his father but the sonnes of them that slew him he put not to death according to this law of Moses 2 Kin. 14. 5 6. 2 Chron. 25. 4. And God himselfe professeth so to deale saying The sonne shall not beare the iniquity that is the punishment of the father neither shall the father beare the iniquity of the sonne c. the wickednesse of the wicked shall bee upon him Ezek. 18. 20. The Chaldee Paraphrast here translateth by the mouth of the sons and so after by the mouth of the fathers meaning that they should not die by their testimony And so the Hebrewes gather from this Law saying Neere kinsfolke are not fit to be witnesses by the Law as it is written The fathers shall not be put to death for the sonnes c. Wee have beene taught that in this generall prohibition is comprised that the fathers be not put to death by the 〈…〉 th of the sonnes nor the sonnes by the mouth of the fathers and the same right is for other neere a kin Maimony tom 4. treat of witnesses c. 13. s. 1. But the first interpretation is most proper and certaine not be put to death so it is also alleaged in 2 Kin. 14. 6. but in 2 Chron. 25. 4. it is they shall not die The one openeth the other and to die is often used for to be put to death as Num. 35. 12. 30. Deut. 17. 1â— and 18. 20. and 22. 22. 25. in his sin and for his sinne for so the Hebrew in often noteth the cause see Deut. 9. 4. Vers. 17. not wrest or not pervent decline or turne a side This is forbidden in all judgment generally Exod. 23. 2. Deut. 16. 19. specially concerning the posre Exod. 23. 6. more specially here concerning the stranger and fatherlesse against such as thus wrest judgment the Lord will come neere to judgment and be a swift witnesse against them Mal. 3. 5. The Hebrewes say Whosoever wresteth the judgment of any one of Israel transgresseth against one prohibition viz. Yee shall not doe unrighteousnesse in judgment Levit. 19. 15. And if it bee of a stranger hee transgresseth against two prohibitions Deut. 24. 17. and if it be of the fatherlesse hee transgresseth against three prohibitions Deut. 24. 17. Maimony in Sanhedrin chap. 20. sect 12. nor of the fatherlesse the word nor or and is supplied also by the Greeke version and so is often to be understood as two three Eunuchs 2 King 9. 32. for two or three so to morrow the third day for or the third day 1 Sam. 20. 12. Like a Crane a Swallow that is or a Swallow Esay 38. 14. and sundry the like The holy Ghost sometime supplieth the defect as is noted on Exod. 22. 30. In the Greeke here is added and of the widow so in Deut. 27. 19. Cursed be hee that wresteth the judgment of the stranger fatherlesse and widow and all the people shall say Amen garment of the widow or any other thing of hers that she hath need of the garment is named but for an instance as in Iob 24. 3. there is mentioned the widows oxâ— The Hebrews have this generall canon A widow whether she bee poore or rich they may take no pawne of her neither at the time when they lend unto her nor at any other time neither by the commandement of the Synedrion Deut. 24. 17. and if any take her pledge they force him to restore it If the pawne be lost or burnt before he restore it he is to be beaten Maimony treat of the Lender and Borrower chap. 3. sect 1. Vers. 19. reapest thine harvest This is an addition to the Law in Lev. 19. 9. there a corner of the field and the gleanings were commanded to be left for the poore and here the forgotten sheafe These three were due to the poore out of every corne-field in Israel And the Hebrewes say this law of the forgotten sheafe extended also to the vineyard and other fruit trees where whatsoever was forgotten might not bee taken againe by the owner see the Annotations on Levit. 19. 10. hast forgot This the Hebrewes understand as spoken both to the owner and to his labourers that it is not a forgotten sheafe till all have forgotten it But so as that â—hey all be in the field for if the owner bee in the citie and speaketh of the sheafe in the field which hee thinketh his workmen will forget and they doe forget it this notwithstanding his remembrance of it
their rebellions and to punish their enemies for abusing them Therefore the Apostle maketh this a generall doctrine and teacheth us to commit our injuries unto God Beloved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord Rom. 12. 19. And by this hee would deterre us from sinne Heb. 10. 29 30. in the time or at the time to wit which I have appointed that is in due time or as the Greeke translateth in the time when their foot shall slide meaning then his vengeance should be seene their foot shall slide or shall bee removed which the Chaldee expoundeth they shall bee caried captive out of their land But it is more generall and signifieth their fall into manifold afflictions against which David praieth and comforteth him-selfe in the mercy of God Psal. 17. 5. and 38. 16 17. and 121. 3. and 94. 18. calamity The originall word properly signifieth a fogge or thicke cloud and is fitly applied to the time of affliction and dismall day which the Greeke translateth day of perdition and the Apostle calleth the day of judgment the day of perdition of ungodly men 2 Pet. 3. 7. that shall come upon them or that are ready for them and for him that is for every of them make haste Hebr. maketh haste a word singular and masculine joyned with the former word plurall and feminine to intimate a particular hastening of every judgment in sore measure This sentence the Apostle hath reference unto when prophesying of false teachers he saith their judgment now of a long time lingneth not and their perdition slumberath not 2 Pet. 2. 1 3. Vers. 36. judge his people that is punish the evill and defend the good against the oppressors So against such as forsake Christ Paul alleageth this sentence The Lord will judge his people and addeth It is a fearefull thing to fall into the hands of the living God Heb. 10. 30 31. And for defence the Psalmist saith Iudge mee O God and plead my cause against an unmercifull nation Psal. 43. 1. repent himselfe change the course of his administration towards his people as a man when hee repenteth changeth his way This is spoken of God not properly for he cannot repent 〈◊〉 Sam. 15. 29. but after the manner of men as is noted on Gen. 6. 6. For this repentance of God concerning his servants Moses praieth in Psal. 90. 13. and God promiseth if a nation turne from their evill hee will repent him of the evill that he thought to doe unto them Ier. 18. 8. and performed it towards the Ninevites Ion. 3. 10. and towards the Israelites Amos 7. 2 3 6. And hereupon men are exhorted to turne unto the Lord For hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Ioel 2. 13. the hand of his people that is their strength which the Greeke explaineth thus for he seeth them feeble So hand is for strength or power as the hand or power of the sword Iob 5. 20. the hand of the dog Psal. 22. 21. and there is none shut up or and nothing is shut up or left or and come to nothing consumed is hee that is shut up and that is left And so it may be understood both of persons and of goods that there is none shut up in the enemies hand as captive or prisoner none left untaken by the enemy or none shut up in houses cities towers to escape the enemy none left escaped from destruction It meaneth an utter overthrow of their state and kingdome as the overthrow of Ieroboams house is threatned in these termes I will cut off from Ieroboam him that pisseth against the wall him that is shut up and left in Israel 1 King 14. 10. The like is threatned to Ahab 1 King 21. 21. And this compassion here promised was in some sort shewed to Israel in the daies of Ieroboam sonne of Ioash as it is written For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel 2 King 14. 26. Vers. 37. And he shall say that is the Lord shall say as the Greeke version explaineth it God here upbraideth the idols which Israel followed as being vaine and unable to helpe them whereby Israel also receiveth a sharpe rebuke and checke of conscience for leaving the Lord to follow such It may also bee referred to the gods of the heathens over whom God thus triumpheth after he hath redeemed his people But Ieremy useth the like speech against Israel Where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble c. Ier. 2. 28. Vers. 38. did eat the fat that is to whom they burned the fat of their sacrifices which therefore are said to be eaten by those gods as the sacrifices to the Lord was called his bread Lev. 21. 6. let him be in Greeke let them be but this hath reference to the Rocke the mighty God forementioned vers 37. in whom they hoped for safety So God said to Israel Goe and cry unto the Gods which yee have chosen let them save you in the time of your tribulation Iudg. 10. 14. It is a sharpe reproofe with an upbraiding of their folly Vers. 39. See now in Greeke See see God having manifested the vanity of false gods provoketh all to come unto him who is himselfe alone eternall powerfull and gracious Ionathan in his Thargum paraphraseth here thus When the word of the Lord shall be revealed for to redeeme his people hee well say to all peoples See now c. I I am he in Greeke I am it is the more vehement by doubling the word I as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also I am the same that is eternall and unchangeable so in Psal. 102. 28. Thou art hee which the Apostle expoundeth thou art the same Heb. 1. 12. Ionathan aforesaid openeth it thus I hee that am and have beene and I hee that shall bee This accordeth with Gods describing of himselfe in Revel 1. 4. and 16. 5. And here the mystery of the Trinity is implied as in Deut. 6. with mee in Greeke besides mee and so in Esay hee saith besides mee there is no God Esay 45. 5. I doe kill none but I have power of death and life so Anna in her Song saith Iehovah killeth and maketh alive hee bringeth downe to the grave and bringeth up 1 Sam. 2. 6. Hereby Christ is knowne to be very God For as the Father raiseth up the dead and maketh them alive even so the sonne maketh alive whom he will Ioh. 5. 21. Hee hath the keies of hell and of death Rev. 1. 18 Gods killing and wounding implieth the hatred which he hath in justice against sinne and sinners his reviving and healing sheweth his love out of grace to his
48. in that selfe same day Hebr. in the body or strength of this day See this phrase in Gen. 7. 13. and 17. 23. Vers. 49. Nebo the performance of this commandement see in Deut. 34. 1. c. See also Num. 27. 12. Vers. 50. unto thy peoples thy godly forefathers in Greeke thy people See the Annotations on Gen. 25. 8. mount Hor whereof see Numb 20. 23. c. Vers. 51. trespassed in Greeke disobeyed my word Of this trespasse see Num. 20. 10 11 12. Here Moses at his death maketh a commemoration of his sinne for an acknowledgment of Gods justice against him and a warning to all people not to disobey by his example Meribah or contention of Cadesh so the Greeke translateth it contradiction Vers. 52. before thee or over against thee that is a farre off for so this phrase often signifieth as is noted on Numb 2. 2. So that may be said here of Moses which Paul speaketh of the godly fathers These all dyed in faith not having received the promises but having seene them afar off and were perswaded of them and saluted them c. Heb. 11. 13. CHAP. XXXIII 1 Moses blessing Israel before his death sheweth the Majesty of God and his love to the people in giving them his Law and guiding them thorow the wildernesse 6 The blessing of Reuben 7 Of Iudah 8 Of Levi 12 Of Benjamin 13 Of Ioseph 18 Of Zabulon and Issachar 20 Of Gad 22 Of Dan 23 Of Naphtali 24 and of Aser 26 The excellencie of God and of Israel under his protection who should dwell in a fruitfull land and through his helpe subdue their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd this is the blessing wherewith Moses the man of God blessed the sons of Israel before his death And hee said Iehovah came from Sinai and rose up from Seir unto them hee shined forth from mount Pharan and hee came with ten thousands of Saints from his right hand the fire of the Law for them Yea the lover of the peoples all his Saints are in thine hand and they sate downe at thy feet every one shall receive of thy words Moses commanded us a Law the inheritance of the Church of Iakob And hee was in Ieshurun a King when the heads of the people gathered themselves together the tribes of Israel Let Reuben live and not die and his men be a number And this is the blessing of Iudah and he said Heare Iehovah the voice of Iudah and unto his people bring thou him his hands be enough for him and an helpe from his distressers be thou And of Levi he said Thy Thummim and thy Vrim with the man thy gracious saint whom thou temptedst in Massah contendedst with him at the waters of Meribah Who said of his father and of his mother I respect him not and his brethen hee acknowledgeth not and his sonnes he knoweth not for they observe thy saying and keepe thy Covenant They shall teach thy judgments unto Iakob and thy Law unto Israel they shall put incense in thy nostrill and the whole burnt-sacrifice upon thine Altar Blesse O Iehovah his power and the worke of his hands favourably accept thou smite thorow the loines of them that rise against him and of them that hate him that they rise not againe Of Benjamin he said The beloved of Iehovah shall dwell in confident safety by him he shall cover him all the day and betweene his shoulders he shall dwell And of Ioseph hee said Blessed of Iehovah be his land for the precious things of the heavens for the dew and for the deepe that coucheth beneath And for the precious things the revenues of the Sunne and for the precious things the thrusting forth of the Moons And for the chiefe things of the ancient mountaines and for the precious things of the everlasting hills And for the precious things of the earth and the plenty thereof and the favourable acceptation of him that dwelt in the bramble-bush let it come on the head of Ioseph and on the crowne of the head of the separated among his brethren His glory be like the firstling of his bullock and his hornes the hornes of an Vnicorne with them he shall push the peoples together to the ends of the land and they are the ten thousands of Ephraim and they are the thousands of Manasses And of Zabulon he said Rejoyce Zabulon in thy going out and Issachar in thy tents They shall call the peoples to the mountaine there they shall sacrifice the sacrifices of Iustice 19 for they shall suck the abundance of the seas and treasures hid in the sand And of Gad he said Blessed be he that enlargeth Gad as a couragious Lyon he dwelleth and teareth the arme with the crowne of the head And he provided the first part for him because there in a portion of the Law-giver was he protected and he came with the heads of the people he did the justice of Iehovah and his judgments with Israel And of Dan he said Dan is a renting Lions whelpe he shall leap from Bashan And of Naphtali he said Naphtali satisfied with favourable acceptation and full with the blessing of Iehovah possesse thou the Sea and the South And of Aser he said Blessed with sons be Aser let him be favourably accepted of his brethren and dipping his foot in oyle Iron and brasse thy shooes and as thy dayes thy strength There is none like God Ieshurun who rideth upon the heavens for thy helpe and in his excellency on the skies The God of antiquity is thy mansion and underneath are the armes of eternity and he will thrust out the enemy from before thee and will say destroy And Israel shall dwell in confident safety alone the fountaine of Iacob upon a land of corne and new wine also his heavens shall drop down deaw O happy art thou Israel who is like thee ô people Saved by Iehovah the sheild of thy helpe and whose sword is thy excellency and thine enemies shall falsly deny unto thee and thou shalt tread upon their high places Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 54. and last Section or Lecture of the Law see Gen. 6. 9. THe man of God which the Chaldee expoundeth the Prophet of the Lord. So Samuel is called a man of God 1 Sam. 9. 6 7. and in v. 9. hee is also called a Seer and this is added he that is now called a Prophet was before time called a Seer So these three names are one though a man of God is so named in respect of his divine calling to the ministerie wherefore the minister of the New Testament is also called a man of God 1 Tim. 6. 11. 2 Tim. 3. 17. a Seer is in respect of the Visions which they saw Esay 1. 1. and a Prophet for uttering the things seene and taught of God See Gen. 20. 7. Exod. 7. 1. Vers. 2. from Sinai or as the Greeke translateth it unto Sinai for the Hebrew Min which usually
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
4. marvellously separated or selected in wondrous sort exempted as with some signe of excellencie culled out So God marvellously severed the Israelites from the Aegyptians Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7 Exod. 33. 16. a gracious Saint or pious holy mercifull one meaning himselfe The Hebrew Chasid w ch the New Testament in Greeke calleth hosios that is pious or holy Act. 13. 35. signifieth one that hath obtained mercie goodnesse pietie grace and benignitie from the Lord and is againe after Gods example pious kind gracious and mercifull to others Neh. 13. 14. See Psal. 13. 6. 1. to him that is his gracious Saint as the Greeke explaineth it or referring it to the former he hath separated to himselfe a gracious man Vers. 5. Be stirred or Be commoved which may be understood Be angry be grieved or tremble and the Chaldee addeth for him meaning God The original word Ragaz noteth and stirring or moving Iob 9. 6. as to be moved or tremble with feare Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe 2 Sam. 18. 33. to be stirred with anger Prov. 29. 9. 2 Kings 19. 27 28. Ezek. 16. 43. This latter the Greek here followeth saying Be angry and sin not and the Apostle hath the same words Eph. 4. 26. sin not or misdoe not This word signifieth to misse of the way or marke as in Iud. 20. 16. men could sling stones at an haires bredth and not sin that is not misse and Pro. 19. 2. he that is hastie with his foot sinneth that is misseth or swarveth In religion Gods law is our way and mark from which when we swarve we sin Therfore sin is defined to be transgression of law or unlawfulnesse 1 Iob. 3. 4. say in your heart that is mind seriously what you do and what the end will be Consider with your selves The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still or silent stay pawse as 1 Sam. 14. 9. Ios. 10. 12 13. By this word is often meant in Scripture a modest quietnes of the mind the troubled affections being allayed See Psal. 131 2 and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus Say your request with your mouth and your petition with your heart and pray upon your bed and remember the day of death for ever Vers. 6. Sacrifice The word signifieth killing or slaughtering as beasts were killed for offerings to God figuring mans mortification or dying to sin Ps. 51. 19. sacrifices of justice such Moses speaketh of Deut. 33. 19. and David afterward Psal. 51. 21. meaning sacrifices just and right and in faith according to the intendment of Gods law contrary to those which the Prophet reproveth Mal. 1. 14. So sacrifices of triumph or joy Psal. 27. 6. are joyfull sacrifices offered with gladnesse And the way of justice Mat. 21 32. for a just or right way The Chaldee giveth this sense Subdue your lusts and it shall be counted unto you as a sacrifice of justice trust or be confident have stedfast hope secure and firme confidence and it is opposed to feeblenesse of mind feare and doubt Isa. 12. 2. Prov. 28. 1. Vers. 7. Many doe say Hebr. are saying which may be turned doe say as in Mat. 22. 23. hot legontes saying is in Mark 12. 18. heitines legousi which say who will cause us to see that is to enjoy or have the fruitton of good Psal. 50. 23. And this is the forme of a wish as David desired and said Who will give me drinke of the water c. 1 Chro. 11. 17. and who will give me wings as a dove Psal. 55. 7. and many the like the light of thy face that is thy light some chearefull face or lookes meaning Gods favour grace and the blessings of knowledge comfort joy c. that flow therefrom This is in Christ who is both the Light and the Face or Presence of God Luke 2. 32. Exod. 33. 14. and the Angell of his face Isa. 63. 9. According to this phrase Solomon saith In the light of the Kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3. Vers. 8. hast given joy or shalt give or put joy so giving is used for putting often times Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time or from of the time An Hebrew phrase where the signe of comparison is wanting as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased see Isa. 9. 3. Ioel 1. 11 12. Vers. 9. together that is I will lie downe and sleepe both together not being disquieted with feare or care see Ps. 3. 6. or together I and others with me or I my selfe wholly alone See the note on Ps. 33. 15. alone The Hebrew phrase is in lonedom or in solitarinesse and may be referred by the distinction to the Lord who alone seateth his in safety as Deut. 32. 12. or to that which followeth Thou wilt seat me alone in safety Herein looking to Moses blessing Deut. 33. 28. where Israel dwelleth safely alone and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies otherwise to be alone from friends is a note of affliction as Psal. 102. 8. Lam. 1. 1. wilt seat me that is cause me to sit dwell or remain in confidence or trustfulnes with hope that is confidently or trustfully w ch by cōsequence meaneth securely safely And this was a blessing promised in the law Lev. 26. 5. Deu. 12. 10. PSAL. V. David prayeth and professeth his studie in prayer 5 God favoureth not the wicked 8 David professing his faith prayeth God to guide him 11 To destroy his enemies and to preserve the godly To the master of the musicke on Nechiloth a Psalme of David HEare thou my words Iehovah understand my meditation Attend to the voyce of my crie my King and my God for unto thee will I pray Iehovah at morning thou shalt heare my voice at morning will I orderly addresse unto thee and will looke out For thou art not a God delighting wickednesse the evill shall not sojourne with thee Vain-glorious fools shal not set themselves before thine eyes thou hatest all that work painfull iniquitie Thou wilt bring to perdition them that speake a lie the man of blouds and of deceit Iehovah doth abhorre But I in the multitude of thy mercy will come into thy house will do worship toward the palace of thy holinesse in the feare of thee Iehovah lead me in thy justice because of my enviers make straight thy way before me For in his mouth is no certaintie their inward part
wilt compasse me Selah I will make thee prudent and will teach thee in the way that thou shalt goe I will give counsell mine eye shall be upon thee Be not ye as the horse as the mule without understanding whose mouth must be stopped with bit and bridle which come not neere unto thee Many pains are for the wicked but he that trusteth in Iehovah mercy shall compasse him Rejoyce ye in Iehovah and be glad ye just and shout joyfully all ye upright of heart Annotations AN instructing Psalme or A Psalme that maketh prudent that causeth understanding As in the 8. verse of this psalm he saith I wil make thee prudent or instruct thee This title is set before sundry other Psalmes whose sinne is covered meaning by the Lord Psal. 85. 3. not by a man himselfe who must not cover but acknowledge sinne Psal. 32. 5. otherwise he shall not prosper Prov. 28. 13. Now God covereth sinne when hee imputeth it not as the verse following sheweth and as this is mans happinesse so for God not to cover it is woe and misery Nehem. 4. 5. Vers. 2. not impute not thinke count or reckon And this is an effect of his grace in Christ as it is written God was in Christ and reconciled the world to himselfe not imputing their sinnes unto them 2 Cor. 5. 19. And hereunto the Apostle applieth this Psalme thus David saith blessednesse is the mans unto whom God imputeth justnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord shall not impute sinne Rom. 4. 6 7 8. Vers. 3. because I ceased speaking or when I kept silence forbearing to confesse my sinnes as after vers 5. Like doctrine Elihâ— teacheth Iob 33. 19 22. Vers. 4. thy haud in Chaldee thy plague moisture the chiefe sap or radicall moisture which is an airy and oily substance dispred through the body whereby the life is fostered and which being spent death ensueth This word is used onely here and in Num. 11. 8. where it is applied to the best moisture or creame of oile Vers. 5. confesse Confessing of sinnes is when one freely manifesteth them accusing himselfe and praising Gods mercie which he expecteth in faith see Ios. 7. 19. against me my trespasses or concerning my trespasses but both the Greeke version plainly hath against me and elsewhere the Hebrew ghnalei here vsed seemeth to bee put for ghnalai as Psal. 108. 10. compared with Psal. 60. 10. the iniquitie of my sinne that is the guilt and punishment of it as Psal. 31. 11. And thus he that confesseth and forsaketh sinne shall have mercie Prov. 28. 13. for if wee acknowledge our sinnes God is faithfull and just to forgive us them 1 Ioh. 1. 9 See also Iob 33. 27 28. Vers. 6. the time of finding or time to finde which may be meant of the time when afflictions shall finde that is shall come vpon him as Psal. 116. 3 4. or the time when God may be found as Isa. 55. 6. and that time is when he is sought with the whole heart Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. To this latter the Chaldee applieth it saying of favour floud or inundation As waters signifie afflictions Psal. 69. 2. so a floud of waters denoteth great troubles and persecutions Dan. 9. 26. and 11. 22. Nahum 1. 8. Isa. 59. 19. Rev. 12. 15 16. The Chaldee paraphraseth in the time when many people 's come as waters they shall not come neare him to doe him evill Vers. 7. shouting songs of deliverance or of evasion that is thou wilt give me occasion by deliverance of me to sing many songs of praise unto thee Vers. 8. mine eie shall be upon thee or mine eie I will set upon thee that is I will have care of and looke well unto thee as Ier. 40. 4. Ezra 5. 5. Deut. 11. 12. Psal. 34. 16. So the Chaldee explaineth it I will counsell thee and set mine eie upon thee for good Or thus I will give counsel unto thee with mine eie that is with my care and providence Thus Christ counselled Peter with his eie Luk. 22. 61. So the eie is said to mocke Prov. 30. 17. Vers. 9. as the horse c. that is be not fooles and brutish so as ye must be ruled by force and rigour not by reason For unto the horse belongs a whip unto the asse a bridle and a rod to the fooles backe Prov. 26. 3. mouth must be stopped or jaw is to be tied Hebr. to stop for to be stopped active for passive as after Ps. 36. 3. which come not neare that is which will not obey or doe thee service unlesse they be forced and ruled by the bridle according to the saying of the Apostle Behold wee put bits into the horses mouthes that they should obey us Iam. 3. 3. Vers. 10. Many paines or Great smarts or sores are for the wicked So Solomon saith Affliction followeth sinners c. Prov. 13. 21. and 19. 29. and 24. 20. PSAL. XXXIII God is to be praised for his goodnesse 6 for his powerfull workes 12 and for his providence 20 Confidence is to be placed in God SHout joyfully ye just in Iehovah praise becommeth the righteous Confesse ye to Iehovah with harpe with Psaltery with ten stringed instrument sing Psalme unto him Sing ye to him a new Song doe well playing on the instrument with triumphant noise For righteous is the word of Iehovah and all his worke in faith He loveth justice and judgement the earth is full of the mercie of Iehovah By the word of Iehovah the heavens were made and all the host of them by the spirit of his mouth He gathereth together as an heape the waters of the Sea he giveth the deepes into treasuries Let all the earth be in feare of Iehovan let all the Inhabitants of the world shrinke with feare for him For he said and it was he commanded and it stood Iehovah dissipateth the counsell of the Nations he bringeth to nought the cogitations of the peoples The counsell of Iehovah shall stand for ever the cogitations of his heart to generation and generation O blessed is the Nation whereof Iehovah is God the people that he hath chosen for a possession to himselfe From the heavens Iehovah doth behold doth see all the sonnes of Adam From the firme place of his dwelling he looketh forth unto all the inhabitants of the earth He formeth altogether their heart he discreetly attendeth unto all their works There is no King saved by multitude of a power a mightie man shall not be delivered by multitude of able strength A horse is falshood for salvation and shall not deliver by multitude of his power Loe the eie of Iehovah is unto them that feare him to them that hopefully wait for his mercie To rid free their soule from death and to keep them alive in famine Our soule earnestly waiteth for Iehovah he is our helpe and
62. 11. the fort or strong frontier â—konce rampart made for strength and safegard of the citie 1 King 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people the multitude distiâ—â—tly view or lift up meaning the eyes to behold or reare up the bankes of buildings The Hebrew Pasgu is here only used of it is Pisgah the name of an hill or mount Numb 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greeke translateth here distinguish or distribute following the Chaldee Passeg which is to distribute or divide Vers. 15. ever and aye ever and yet to eternitie and perpetuitie will guide us or lead us to wit as a flocke of sheepe Psal. 78. 52. 72. therefore the Greeke turneth it poimanei he will fâ—â—d or rule as a shepherd A like phrase is also used in speech of defence from enemies 2 Chron. 32. 22. untill death in Greeke for ever The Chaldee paraphraseth thus For this God is our God his divine Majestie is within it and his dwelling is in the heavens for ever and ever he will lead us in the daies of our youth PSAL. XLIX All are exhorted to heare Christs wisdome and parables 7 To build the faith of Resurrection from the dead not on worldly power but on God 17 Worldly prosperity is not to be admined for man without understanding perisheth like the beast To the Master of the Musicke to the sons of Korach a Psalme HEare ye this all peoples hearken yeâ— all inhabitants of the transitorie world Both sons of base man and sons of noble man together rich and poore My mouth shall speake wisdomes and the meditation of my heart prudencies I will incline minâ— eare to a parable I wil open with harpe mine hidden matter Why should I feare in the daies of evill when the iniquitie of my foot-steps shall compasse me They that trust in their wealthy power and glory in the multitude of their riches A man shall not redeeming redeeme his brother shall not give to God his ransome So precious shall be the redemption of their soule and it shall cease for ever That he may live yet to continuall aye may not see the pit of corruption For he seeth the wise doe die together the unconstant foole and brutish doe perish and leave to others their wealthy power Their inward thought is that their houses shall be for ever their dwelling places to generation and generation they proclaime their names on lands But man in honour doth not lodge a night he is likened to beasts that are silenced This their way is unconstant folly to them and their posteritie like well of their mouth Selah As sheepe they are put in hell death shall feed them and righteous men shall have rule over them at the morning their forme weare away in hell from his dwelling place But God will redeeme my soule from the hand of hell for he will receive me Selah Feare thou not when a man shall grow rich when the glory of his house shall be multiplied For he shall not when he die take any thing his glory shall not descend after him Though in his life he blesseth his soule and they will confesse thee when thou doest good to thy selfe It shall come unto the generation of his fathers unto continuall aye they shall not see the light Man in honour and understandeth not he is likened to beasts that are silenced Annotations THe transitory world see Psal. 17. 14. Vers. 3. base man in Hebrew Adam who was so called of Adamah the earth whereupon this title is given to the baser sort of people The Greek translateth it here earth-borne So the Apostle saith the first man of the earth earthly 1 Cor. 15. 47. noble man in Hebrew Ish which is the name of man in respect of heat valour noblenesse and dignitie whereby man is and excelleth and in opposition to the former word Adam it meaneth the great or nobler sort of people The Chaldee paraphraseth thus Both sons of Adam the first and sons of Iakob together righteous and sinner Vers. 4. wisdomes that is excellent and manifold wisdome so after prudencies for very excellent prudence and of sundry sorts So Solomon calleth the chiefe and most excellent wisdome wisdomes Prov. 1. 20. and 9. 1. Vers. 5. a parable or a proverbe in Hebrew Mashal which denoteth rule superiority or excellencie because such speeches prevaile much in the mindes of men and are in esteeme The new Testament in Greeke translateth it a parable Matth. 13. 35. from Psa. 78. 2. of the Latine we name it a Proverb in old English or Saxon it was called a big-spel Sometime it is used in the evill part for a by-word Psal. 44. 15. and 69. 12. mine hidden matter my darke question or grave doctrine my riddle The Hebrew Chidah riddle hath the name of sharpnesse as proceeding from a sharpe wit and needing the like to expound it See Iudg. 14. 12 18. Num. 12. 8. 1 King 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greeke by hidden things Matth. 13. 35. from Psal. 78. 2. Vers. 6. Why should I feare This is the hidden doctrine or riddle which the Prophet propoundeth as in his owne name and therefore also called it a parable By feare he meaneth dismay or discouragement See vers 17. the iniquitie that is punishment or death which is the wages of sinne see Psal. 31. 11. and by foot-steps or foot-soles he meaneth his waies or workes Or he may call death the punishment of his heeles or feet because the Serpent bruiseth Christ and his people but in the heele Gen. 3. 15. the sting of death being done away and it made a passage into life and glory 1 Cor. 15. 55. 57. Vers. 7. their wealthy power their riches which are thus called because they are gotten by power given of God Deut. 8. 18. with labour and industry and to the rich their goods are their strong citie Prov. 10. 15. therefore here they are said to trust in them contrary to 1 Tim. 6. 17. Iob 31. 24. Mark 10. 24. glory or praise themselves vaunt contrary to Ier. 9. 23. Vers. 8. not redeeming redeeme that is shall in no wise or not at all redeeme The Chaldee expoundeth it a wicked man cannot redeeming redeeme his captived brother Vers 9. So precious shall be or And deare costly is and consequently rare and hard to obtaine as Dan. 2. 11. 1 Sam. 3. 1. of their soule that is of their life So Exod. 21. 30. cease for ever that is it shall never be accomplished So ceasing is used for the not doing of a thing Deut. 23. 22. Zach. 11. 12. Vers. 10. That he may live this is referred to the end of the eight verse not give his ransome and so live And is here for That see Psal. 43. 4. The Chaldee expoundeth live to be the life eternall the piâ— to be the judgement of Gehenna or hell Vers. 11. the wise The
of thy salvation and firmly sustain me with a free spirit I wil teach trespassers thy wayes and sinners shall convert unto thee Deliver me from blouds O God the God of my salvation my tongue shall shout thy justice Lord thou shalt open my lips and my mouth shall shew forth thy praise For thou delightest not sacrifice else would I give it burnt offering thou wilt not contentedly accept The sacrifices of God are a broken spirit a heart broken and contrite O God thou wilt not despise Doe well in thy good pleasure unto Sion build thou the wals of Ierusalem Then shalt thou delightfully accept the sacrifices of justice the burnt offering and the whole oblation then shall they offer up bullocks upon thine Altar Annotations HE had gone in to wit into the chamber as Iudg. 15. 1. that is had lien with as the phrase importeth Gen. 6. 4. and is expressed 2 Sam. 11. 4. Bathsheba the daughter of Eliam 2 Sam. 11. 3. called also Bathshua daughter of Ammiel 1 Chron. 3. 5. She was wife to Captaine Urijah the Hittite and whiles her husband was at the leager of Rabbah David lay with her and she being with child he first sought to cover his fault by sending for Vrijah home that he might be esteemed the father which not succeeding he sent him backe with privie letters to Ioab the Generall for to procure his death Which being done David married his wife Bathshebah so thinking to cloake his sinne But God was displeased and sent Nathan to reprove David whereupon he repented and made this Psalme for an example unto and comfort of sinners See the historie at large 2 Sam. 11. and 12. Vers. 4. much wash mee or multiply wash mee that is thorowly wash me againe and againe He applieth the washings used in the Law Lev. 11. 25. 32. Exod. 19. 10. Num. 19. 19. to the spirituall washing from sinne in the bloud of Christ Rev. 7. 14. 1 Ioh. 1. 7. So after in verse 9. and Ier. 4. 14. The Hebrew Hereb or Harbeh multiply is used for much as 2 King 10. 18. where it is opposed to little And that which in one place is written harboh multiply in another is la-rob and rabbah much as 1 King 10. 10. with 2 Chron. 9. 9. 2 Sam. 8. 8. with 1 Chron. 18. 8. Vers. 5. I know or acknowledge So Isa. 59. 12. Ier. 3. 13. Vers. 6. Against thee or Vnto thee onely This is either because he concealed his sinne from men but could not from God 2 Sam. 12. 12. or that onely God could remit the punishment of his sin Isa. 43. 25. So Psal. 41. 5. I have sinned and so am deprived of the glory of God as Rom. 3. 23. that which is evill c. which displeaseth thee This hath reference to 2 Sam. 11. 9. and 11. 27. that thou maiest be just that is thou hast suffered me to fall into sinne that thou maiest be just or justified in whatsoever thou hast spoken for the salvation of thy servant or punishment of my sinne 2 Sam. 12. 10. For the injustice of man commendeth the justice of God Rom. 3. 4 5. or it may have reference to the former words I know and acknowledge my sinne that thou maist be just when thou speakest or in thy speaking that is in thy words as Rom. 3. 4. so after in thy judging maist be pure or cleare sincere unreproveable and consequently maist win the victorin in judgement whereupon the Apostle according to the Greeke version saith maist overcome Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcomming Vers. 7. in iniquitie the perversenesse or vitiosity of nature commonly called originall by the Apostle inhabiting sinne Rom. 7. 17. whereby all men are carnall sold under sinne Ioh. 3. 6. Rom. 7. 14. The Chaldee calleth it the sinne of evill concupiscence This David maketh the fountaine of all his actuall sinnes painfully brought forth borne with sorrow The Hebrew signifieth the painfull travell of child-birth Isa. 26. 17 18. and 51. 2. Psal. 29. 9. conceived or was warme in heat as Gen. 30. 38. 39 41. Vers. 8. the inward parts or the covered parts the heart roots where wisdome is seated of God Iob 38. 36. named in Hebrew of covering plaistering or pargetting the secret or the closed place which being referred to the person meaneth the heart which God reneweth Ezek. 36. 26. and wherein he writeth his lawes Heb. 8. 10. And thus the Chaldee expoundeth it the close place of the heart which the Apostle calleth the hid man of the heart 1 Pet. 3. 4. or if it be referred to the thing it meaneth the secrets of wisedome Iob 11. 6. the wisedome of God in a mysterie the hid wisdome manifested by the Gospell 1 Cor. 2. 7. And thus the Greeke applieth it saying the unmanifest and hid things of wisdome thou hast manifested to me hast made or wilt make me know thus he riseth by faith out of his sin being taught wisdome of God Vers. 9. Thou wilt purge me from sinne or prayer-wise Purge thou me from sinne or make me sinlesse expiate or purifie my sinne Prayers are often made in this manner as with assurance that they shall be performed See the note on Psal. 17. 8. Eizop or hyssop of the Hebrew Ezob and Greek hyssopos an herbe or tree growing out of the wall 1 King 4. 33. appointed in the law for to sprinkle and cleanse with Exod. 12. 22. Num. 19. 6. 18. Lev. 14. 4. 6. 49. Heb. 9. 19. and the sprinkling with it was the last part of the purification of the uncleane here used to signifie the ful cleansing from sinne by the bloud of Christ Heb. 9. 13 14. whether it were that herb which we now call eizop or no is uncertaine The Childee paraphraseth Thou wilt sprinkle me like a Priest which sprinkleth the uncleane with the purifying waters with hyssop with the asbes of a heifer and I shall be cleane wash me another legall rite for purifying the uncleane Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification Heb. 10. 22. Tit. 3. 5. Isa. 4. 4. Vers. 10. to heare joy the joyfull tidings of the forgivenesse of my sins bones that thou hast crushed or brayed nothing hereby the greatnesse of his griefe and affliction Iob 2. 2. 5. and 30. 17. and 33. 19. 21. Psal. 38. 4. Vers. 11. Hide thy face that is regard not my finhes to visit them on me See the contrary Psal. 90. 5. and 109. 14 15. Ier. 16. 17. Vers. 12. firme spirit a spirit ready prepared stedfast and certaine The like is applied to the heart Psal. 11 2. 7. and 57. 8. Vers. 13. from thy face or from thy presence This was an effect of Gods utmost anger against sinners 2 Kings 24. 20. Ier. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holinesse thy holy Ghost which the Chaldee expoundeth thy holy spirit of Prophesie Vers. 14. the joy of thy salvation the joy
Vers. 10. His strength understand O God that art his strength and it may be meant of himselfe though he speake as of another 1. Because in the Hebrew there is sometime a sudden change of the person as Dan. 9. 4. thou keepest covenant towards them which love him that is which love thee Deut. 5. 10. that love me and keepe his Commandements for my commands Mic. 1. 2. Heare yee people all they for all yee 2. Because in the last verse of this Psalme it is repeated My strength 3. Also in this place both the Greeke and Chaldee turne it My strength 4. Because in the next verse it is written in the Hebrew text letters his mercy but by the vowels and margine read my mercy which giveth occasion to suppose the like meaning here Howbeit the sense is good if we understand it of the enemie Saul thus O God that art his strength and hast given him the kingdome and this power For even wicked rulers have no power except it be given them from above Ioh. 19. 11. And David much respected Saul as Gods Anointed 1 Sam 26. 11. 2 Sam. 1. 14. I take heed or will I keep observe that is wait upon thee or keep thanks and praises for thee as vers 18. Vers. 11. God of my mercy or of his mercy as is observed on the former verse or my God of mercy that is my mercifull God prevent me to wit with mercy or blessings as Psal. 21. 4. let mee see to wit vengeance Psalm 54. 9. as the Chaldee also here explaineth it Vers. 12. people forget to wit their sinne and punishment for the same Dead men are forgotten Psal. 31. 13. Eccles. 9. 5. so their punishment whiles they live is the more memorable make them wander to wit as vagabonds The word hath reference to Cains judgment who was not killed but marked for a vagabond Gen. 4. 14 15. Some punishments are lesse tolerable than death it selfe Revelat 9. 6. Vers. 13. The sinne of their mouth c. This sentence is difficult for 1. It may have reference to the former that my people forget not their sinnes and punishments but may tell of them or 2. It may respect themselves let them tell or confesse their owne sinnes and punishments as did Cain Iudas c. Gen. 4. 13 14. Mat. 27. 4. Or 3. It. may shew the cause of their judgements For the sin of their mouth c. and so the Chaldee expoundeth it when they shall or and let them be taken and of cursing or for the curse the execration which may be understood of the sinne according to Psal. 10. 7. or of the punishment thereof as Deut. 30. 7. of false deniall of their lying or of their leannesse The originall signifieth either and may also be meant of sinne or the punishment thereof let them tell or they shall tell speaking of his people or of the wicked themselves Vers. 14. Consume to wit them as Loose Mat. 21. 2. for loose him Mark 11. 2. Vers. 15. And they shall returne or let them returne c. a prophesie of or prayer for their punishment answerable to their sinne as before vers 7. Vers. 16. They shall wander or make themselves wander scatter themselves abroad The Hebrew hath a double reading to include both these so 2 Sam. 15. 20. See a like punishment of the wicked Job 15. 23. The Chaldee addeth They shall wander abroad that they may take a prey for to eat shall howle or shall tary all night to wit hungrie and unsatisfied The Hebrew signifieth either of these but the Greeke chooseth the former they shall murmure howling for hunger Vers. 17. sing thy strength that is praise with song thy strength who canst defeat my soes and protect me PSAL. LX. David complaining to God of former afflictions now upon better hope prayeth for deliverance 8 Comforting himselfe in Gods promises hee craveth that helpe wherein he trusteth To the Master of the Musicke upon Shushan eduth Michtam of David for to teach When he fought with Aram of Mesopotamia and with Aram of Zobah and Ioab turned smote Aedom in the valley of salt twelve thousand O God thou didst cast us away thou didst break us thou wast angry turn againe unto us Thou didst make the land to quake didst rive it heale thou the breaches thereof for it is moved Thou didst shew thy people a hard thing thou diddest give us to drinke the wine of astonishing horrour Thou hast given to them that feare thee a banner to be high displayed because of the certaine truth Selah That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will be glad I shall divide Shechem and measure the valley of Succoth Gilead shall be mine and Manasseh mine and Ephraim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Aedom I shall cast my shooe Palestina shout thou over me Who will lead me along to the citie of strong defence who will lead me unto Aedom Is it not thou O God that hadst cast us away and wouldest not goe forth O God in our hosts O give thou us helpe from distresse for vaine falshood is the salvation of earthly man Through God we shall doe valiantnesse and he will tread down our distressers Annotations SHushan that is the six-stringed instrument or Lily See Psal. 45. 1. eduth that is the testimony which here either belongeth to the musick now unknowne to us or meaneth the Psalme to be a testimony of Davids faith thankfulnesse or to be sung by the Priests before the Ark of God in the Sanctuary which Arke and Tables of the covenant in it was called the Testimony Exod. 40. 5 20. Michtam a golden song See Psal. 16. 1. Vers. 2. Aram that is the Aramites or Syrians the posterity of Aram the sonne of Shem the sonne of Noah Gen. 10. 22. Mesopotamia a country so commonly called of the Greeke Act. 7. 2. in Hebrew Naharajim that is of or between the two rivers meaning Tygris and Euphrates betweene which this land lay So the Chaldee expoundeth it Aram which is by Euphrates Zobah a country neare the other called of Greeke Writers Syria Saphena Aedom in the valley of salt that is the Aedomites or Idumeans in the salt valley a place in that countrey whereof mention is also made 2 King 14. 7. twelve thousand in the history 2 Sam. 8. 13. this victory is ascribed to David in 1 Chron. 18. 12. it is ascribed to Abishai Ioabs brother and there also the number is eighteene thousand It seemeth that Captaine Abishai first set on them and slew 6000. after him followed Ioab and slew 12000 moe here mentioned And to David is this victory attributed because he was King Vers. 3. cast us away This complaint seemeth to have reference unto that miserable state wherein Israel was 1 Sam. 13. 19 c. and 31. 7. turne The Chaldee addeth turne thy glory
Burnt offerings of marrowed rammes I will offer up to thee with incense I will make ready beeves with goat-bucks Selah Come heare ye and I will tell all ye that feare God what he hath done to my soule Vnto him I called with my mouth and he was extolled under my tongue If I had seene in my heart painfull iniquitie the Lord would not have heard But surely God hath heard hath attended to the voice of my prayer Blessed be God which hath not turned away my prayer and his mercy from me Annotations SHout to wit with a joyfull or triumphant noise see Psal. 41. 12. all the earth or all the land that is the inhabitants thereof as the Chaldee explaineth So vers 4. and Psal. 98. 4. and 100. 1. and often in the Scripture Vers. 2. put glorie in Greeke give glory to his praise that is make his praise glorious and honourable A like phrase is in Ios. 7. 19. put glory to Iehovah that is give him glory Vers. 3. fearefull is every c. or fearefull art thou in thy works One word singular and another plurall meaneth exactly all and every one as Psal. 57. 2. and 62. 5. falsly deny or l. e that is fainedly submit See Psal. 18. 45. Vers. 4. Let all or All shall Vers. 5. in his doing or in practise the Greek translateth in counsels See Psal. 9. 12. Vers. 6. sea to dry land the red sea God turned to dry land by a strong east wind dividing the waters that Israel might goe thorow it Exod. 14. 21 22. thorow the river Iarden when the banks thereof were full was dried the waters stood still on an heape till all the people went thorow it Ios. 3. 13 14 17. So the Chaldee explaineth it 〈◊〉 the river 〈◊〉 the sonnes of Israel went on their feet there did we rejoyce he teacheth them to apply their fathers deliverances to themselves for all things fore-written are for our learning and use Rom. 15 4. Alike speech another Prophet useth he found him in Rethel and there he spake with us Hos. 12. 4. The Chaldee paraphraseth I will lead them to the mount of the house of the Sanctuary there we will rejoyce in his Word Vers. 7. espie that is watchfully view in the nations that is as Solomon expoundeth it in every place both the evill persons and the good Prov. 15. 3. the rebellious or the off-fallen froward and refractarie persons which exasperate and provoke the Lord to bitternesse as the Greeke here translateth exalt or be exalted puft up in themselves Vers. 8. peoples tribes of Israel called also peâ—ples Act. 4. 27. make to bee heard or cause men to heare sound forth audibly See Psal. 26. 7. Vers. 9. That putteth our soule in life that is first giveth then preserveth life and finally restoreth our dead soules unto life Saving from dangers of death Psal. 30. 4. quickning them that were dead in sinnes Ephes. 2. 1. The Chaldee expounds it the life of the world to comâ— given ouâ—foot to be moved that is suffered our estate to be changed to our ruine So Psal. 38. 17. and 121. 3. See Psal. 15. 5. Vers. 10. as silver is tried Hebr. as to try silver and this meaneth sore afflictions as at large is shewed Ezek. 22. 19 20 21 22. wherefore when God mentioneth lesser trialls he saith Loe I have tried thee but not as silver Isa. 48. 10. Hereby also is meant a purifying from drosle and corruption by afflictions See Mal. 3. 3. Zach. 13. 9. 1 Pet. 1. 7. Vers. 11. straightnes or affliction as the Greek also turneth it but hereby a strait chaine or wringing girt may bee meant such as burthens are tied with to beasts backs Vers. 12. upon our head to use us as beasts for to carry them it meaneth servile subjection See the like in Isa. 51. 23. came into fire and into waters that is passed thorow afflictions of sundry sorts Psal. 32. 6. Ezek. 15. 6 7. Also in Num. 31. 23. those things are said to come into or passe thorow fire which would abide the same without being consumed as metals That sense hath also use here as after is shewed an abundant place or a moist a well watered land where we may drinke our fill The Greeke calleth it a refreshing which well fitteth with the comforts of the Gospell as Act. 3. 29. Vers. 14. opened that is uttered or promised distinctly and seriously as the Greeke saith distinguished for the mouth being opened in vowes signifieth that they may not be called backe Iudg. 11. 35 36. distresse upon me or in my distresse so Psal. 18. 7. and 59. 17. Vers. 15. marrowed rammes that is fat and lusty The word rammes is in Hebrew set after the word incense which may therefore be read the incense or perfume of rams meaning the fat which was burned on the altar And so it may intend peace offerings as before he mentioned burnt offerings See Levit. 3. 9 10 11. compared with Levit. 1. 10 13. The Chaldee expoundeth it incense of spices and sacrifices of Rams make ready or offer as the Greeke interpreteth it The Hebrew word to make or doe is used for dressing or making ready of meat or sacrifices Gen. 18. 8. Iudg. 6. 19. Exod. 10. 25. and 29. 36. Levit. 16. 24. and 22. 23. beeves the Hebrew bakar is the Beefe generally one for many as in Psal. 8. 9. These were the principall sacrifices Lev. 1. 2 10. Ver. 17. under my tongue that is with my tongue or it may be meant of the heart and inward parts which are under the tongue Vers. 18. If I had seene in my heart that is had regarded with it so to see is to behold with a corrupt affection Iob 31. 26. Thus God cannot see evill Habak 1. 13. would not have heard for God heareth not sinners Iohn 9. 31. nor hypocrites Iob 27. 8 9. Prov. 15. 29. The Greeke maketh it a wish Let not the Lord heare me PSAL. LXVII A Prayer for the enlargement of Gods kingdome to the joy of all peoples and increase of Gods blessings To the Master of the Musicke on Neginoth a Psalme a Song GOd be gracious unto us and blesse us he make his face to shine with us Selah That they may know in the earth thy way thy salvation among all the Heathens Peoples shall confesse thee O God peoples all of them shall confesse thee The nations shall rejoyce and shout for thou wilt judge the peoples with righteousnesse and the nations in the earth thou wilt guide them Selah Peoples shall confesse thee O God peoples all of them shall confesse thee The earth yeeldeth her increase God our God will blesse us God will blesse us and all the ends of the earth shall feare him Annotations FAce to shine or to be light that is cheerefull and favourable See Psal. 4. 7. and 31. 17. Vers. 3. That they may know meaning men indefinitely or that thy way may be knowne Gods way is generally his administration
Ioh. 19. 29. that the use hereof is for us the Apostle sheweth Rom. 15. 3 4. that we through patience and comfort of the Scriptures might have hope waters The Chaldee expoundeth these armies of sinners which beset him like waters the soule to wit of me as the Greeke explaineth it that is are ready to drowne and choke me so Ion. 2. 5. see also Psal. 45. 4. Vers. 3. mud of the gulfe or of the deepe that is the deepe or gulfie mud in the bottomes of the sea as Psal. 68. 23. Ion. 2. 4. another signe of great calamitie as also in Psal. 88. 7. wherefore Babylon that held captive Gods people is called a Gulfe or Deepe Isa. 44. 27. no standing no stay or ground but I sinke more and more deepes of waters in Greeke deepes of the see Vers. 4. is burnt that is parched dried or as the Greeke explaineth it hoarse eyes faile or are consumed to wit with teares and earnest expectation as Lam. 2. 11. and 4. 17. This was a curse of the Law Lev. 26. 16. Deu. 28. 65. but Christ became a curse for us Gal. 3. 13. So after Psa. 119. 82. Vers. 5. falsly in Greek uniustly rocke not away or which I robbed not tooke not by force aâ—â— rapine This though it may be taken for all â—r just criminations whereof David and Christ were innocent yet in speciall it was verified in Christ who being in the forme of God thought it no robbery to be equall with God Phil. 2. 6. notwithstanding for witnessing himselfe to be the Sonne of God hee was put to death by the Iewes Ioh. 19. 7. Vers. 6. my foolishnesse that is my sinne see the note on Psal. 38. 6. In David were sinnes properly in Chrst by imputation for God made him sinne for us which knew no sinne 2 Cor. 5. 21. Or this may be meant of false imputation O God thou knowest my foolishnesse if any such be as my â—oes charge me with So Psal. 7. 4 5. Vers. 7. abashed for me for my sake to wit If I be not delivered So of Christ his Disciples hoped that he should be the Saviour of Israel but when he was killed they began to doubt and feare Satan winnowing their faith to make them ashamed but Christ prayed for their confirmation Luk. 24. 20 21. and 22. 31 32. So great are Christs afflictions that blessed is he that is not offended in him Mat. 11. 6. Iehovih or God it hath the vowels of Aelohim see Psal. 68. 21. Vers. 8. beare reproach that is are reproached contrary hereunto is to beare grace and favour that is to be favoured and well liked Esth. 2. 15 17. Compare herewith Psal. 44. 23. 16. Vers. 9. forreinour to wit in their estimation and carriage towards me This also was the case of Iob and others Iob 19. 13. Gen. 31. 15. of Christ the Iewes said they knew not whence he was Ioh. 9. 29. and his brethren beleeved not in him Ioh. 7. 5. Vers. 10. zeale of thine house or jealousie indignation for the polluting of thine house and studious fervent care to have it conserved holy See this performed by Christ when he whipped buyers and sellers out of the temple Ioh. 2. 15 16 17. eaten me up devoured or consumed For love and jealousie are a fire and vehement flame Song 8. 6. See also Psal. 119. 139. are fallen on me that is I have taken them on me and willingly beare them as the Apostle gathereth from these words that Christ pleased not himselfe that is sought not his owne pleasure or profit but for his Fathers sake his brethrens did beare all things and this is an example for us to do the like See Rom. 15. 1 2 3 4. Vers. 11. afflicted my soule the word afflicted is here supplied from Psal. 35. 13. for often there is want of a word to be understood which the Hebrew text sometime sheweth as 2 Chron. 10. 11 14. I with Scorpions for which in 1 King 12. 11 14. is written I will chastise you with Scorpions see the notes on Psal. 18. 7 29. and 27. it was for or it was turned to reproaches that is to much reproach and opprobrie So Iohns fasting turned to his reproach they said he had a Devill Luk. 7. 33. Vers. 12. And I made or when I gave that is made or put on So giving is for putting Psal. 8. 2. Vers. 13. that sit in the gate that is great men in the publike assemblies The rulers of the Iewes Deut. 25. 7. Ruth 4. 1 2 c. spake or talked and meditated communed how to worke me evill Luk. 22. 2 4. strong drinke Heb. Sâ—eker which is all manner strong drinke which will make drunken as ale beere wine sider methaglin c. The Greeke here turneth it wine melodies or songs sung with instruments of musicke of me So Iob also complaineth Iob 30. 9. Vers. 14. And I that is And or but as for me time of acceptation that is an acceptable time as the Apostle interpreteth this phrase 2 Cor. 6. 2. from Esay 49. 8. in truth of thy salvation that is for thy saving truths sake or faithfull salvation Vers. 15. mire the Chaldee expoundeth it captivity which is like unto mire Vers. 16. shut her mouth so that I cannot get out of miserie as Dathan Abiram c. went downe alive into the pit and the earth covered over them that no hope was left of their returne Numb 16. 33. But Christ in all troubles had comfort even in the grave his flesh rested in hope Psal. 16. 9 10. The Chaldee expoundeth this verse thus Let not the strong king which is liâ—e to a floud of waters captivate me neither let the mighty prince swallow me c. Vers. 17. turne the face or respect regard mee with favour See Psal. â—5 16. Vers. 20. dishonour or ignominie slander calumnie See Psal. 4. 3. Vers. 21. full of heavinesse or sicke sorrowfull of this word in Hebrew man hath his name Aenosh see Psal. 8. 5. to mone to pitty and solaoe me or to shew compassion So Iob 42. 11. found none in Christs greatest need all his Disciples forsooke him and fled Mat. 26. 56. and all his acquaintance stood a farre off Luk. 23. 49. Vers. 22 gall in Hebrew Rosh an Herbe bitter as wormewood with which it is often joined Deut. 29. 18. Am. 6. 12. Lam. 3. 19. It groweth in Corne fields Hos. 10. 4. the water or juice hereof signifieth bitter affliction Ier. 9. 15. These things were also actually done to Christ whom the Iewes refreshed with gall and vinegar Mat. 27. 34. Ioh. 19. 28 29 30. Vers. 23. and for recompences that is and for a full recompence of that which they did to me let their table be a trap unto them Or and for peaces that is and the things which they expect peace and welfare by let become a trap unto them But the first sense agreeth with the Apostles interpretation Rom. 1â— 9. These are Davids imprecations
thy face they shall walke on In thy name they shall be glad all the day and in thy justice shall they be exalted For thou art the glory of their strength and in thy favourable acceptation our horne shal be exalted For of Iehovah is our shield and of the holy one of Israel our King Then spakest thou in a vision to thy gracious Saint and saidst I have put helpe upon a mightie one I have exalted one chosen out of the people I have found David my servant with oile of mine holinesse have I anointed him With whom mine hand shall be established also mine arme shall strengthen him The enemie shall not exact upon him the son of injurious evill shall not afflict him And his distressers I will beat down from his face and them that hate him I will plague And my faithfulnes my mercy shall be with him in my name shall his horn be exalted And I wil set his hand in the sea his right hand in the rivers He shal call on me my father thou my God and Rocke of my salvation I also will give him to be the first borne high above the kings of the earth For ever will I keepe for him my mercie and my covenant shall be faithfull to him And his seed I will put to perpetuitie and his throne as the dayes of heavens If his sonnes shall leave my law and shall not walke in my judgements If they shall profane my statutes and not keepe my commandements Then will I visit their trespasse with the rod their iniquitie with stripes But my mercie I will not make frustrate from with him nor deale falsely against my faithfulnesse I will not profane my covenant and that which is goâ—e out of my lips I will not change Once I have sworne by my holinesse if I lie unto David His seed shall be for ever and his throne as the Sunne before me As the Moone it shall be stablished for ever and a witnesse in the skie faithfull Selah But thou hast cast off and refused hast bin exceeding wroth with thine Anointed Hast abolished the covenant of thy servant hast prophaned his crowne to the earth Hast burst downe all his hedges hast put his fortresses a ruine All that passe by the way rob him hee is a reproach to his neighbours Thou hast exalted the right hand of his distressers hast rejoyced all his enemies Also thou hast turned the edge of his sword and hast not made him to stand in the battell Thou hast made his brightnesse to cease and his throne thou hast cast downe to the earth Thou hast shortened the dayes of his youth hast enwrapped him with shame Selah How long Iehovah wilt thou hide thy selfe to perpetuitie shall thy hot wrath burne like the fire Remember how transitorie I am unto what vanitie thou hast created all the sonnes of Adam What strong man shall live and not see death shall deliver his soule from the hand of hell Selah Where be those thy former mercies Lord thou swarest to David by thy faithfulnesse Remember Lord the reproach of thy servants that I beare in my bosome of all great peoples Wherewith thine enemies Iehovah doe reproach wherewith they doe reproach the footsteps of thine Anointed Blessed be Iehovah for ever Amen and Amen Annotations OF Aethan see the Note on Psal. 88. 1. V. 3. I said to wit by thy spirit therefore the Greeke changeth the person and translateth thou Lord saidest built up that is conserved propagated increased continually in them or with them that so long as the heavens endure thy faithfulnesse shall continue as vers 30. 37 38. Ps. 72. 5. and 119. 89. or by heavens may spiritually be meant the Church called often heaven and the kingdome of heaven Esa. 66. 22. Revel 4. 1 2. and 12. 1. and 15. 1. Math. 3. 2. and 13. 24 31. and the planting of the Church is called the planting of the heavens Esa. 51. 16. Vers. 4. my chosen mine elect people Therefore the Greeke changeth the number my chosen ones but the Chaldee translateth with Abraham my chosen David the figure and father of Christ according to the flesh who also is called David Ezek. 34. 23. Ier. 30. 9. Hos. 3. 5. of him is this and other Psalmes chiefly to be understood Act. 2. 30. and 13. 36 c. Vers. 5. thy seed Christ and Christians the children of Christ the Sonne of David Heb. 2. 13. Rev. 22. 16. thy throne the kingdome of Christ unto whom God gave the throne of his father David to reigne over the house of Iakob for ever Luke 1. 32 33. 69. Ierusalem is this throne Ier. 3. 17. which is continually builded of God Psal. 147. 2. Vers. 6. the heavens the heavenly creatures Angels and godly men Luk. 2. 13 14. Phil. 3. 20. Rev. 7. 9 10 11 12. So the Chaldee expoundeth it the Angels of heaven See also Ps. 50. 6. in the church or in the congregation to wit shall be confessed or celebrated Vers. 7. sonnes of the mighties or of the Gods that is Princes of the world See Psal. 29. 1. and 82. 1. 6. The Greeke saith sonnes of God whereby also Angels may be meant as Iob 1. 6. and so the Chaldee here paraphraseth Vers. 8. daunting terrible in Greeke glorified See Psa. 10. 18. the secret or mystery or as the Greeke turneth it councell meaning the Church or Congregation where the secrets or mysteries of Gods kingdome are manifested Mat. 13. 11. Rom. 16. 25. 1 Cor. 4. 1. Eph. 3. 4. This word is sundry times used for a Councell or Congregation Ps. 111. 1. Ezek. 13. 9. Ier. 6. 11. and 15. 17. or it may here be understood of the company of Angels as 1 King 22. 19. very much to wit terrible or referring it to the latter in the great secret councell over all or above all see Psal. 76. 12. The Chaldee paraphraseth above all the Angels which stand round about him Vers. 11. Rahab in Greeke the proud hereby may be meant the Egyptians as Psal. 87. 4. and so the Chaldee expounds it of Pharaoh the wicked or the proud sea as Iob 26. 12. both were subdued when Israel came out of Egypt Exod. 14. and 15. See Isa. 51. 9. The raging sea and swelling waters doe also signifie wicked enemies of God and his people Esai 57. 20. Iude 13. Psal. 124. 4 5. thine or to thee the earth to wit belongeth See Psal. 24. 1 2. Vers. 13. The North w ch God hath stretched out over the empty place Iob 26. 7. the right side that is the South as the Chaldee Paraphrast explaineth so called because a man standing with his face to the East as they were wont when they prayed the South is on his right hand So the East is called Kedem before and the West achor that is behinde Ioh. 23. 8. Esai 9. 12. It seemeth that this turned to superstition and idolatry that men prayed towards the East therefore God so ordered
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
that is Contention where they strove with the Lord Numb 20. 13. See Psal. 95. 8. evill was Gods displeasure towards Moses who uttering his anger was for it deprived of comming into the land of Canaan Num. 20. 12. Deut. 3. 25 26. Vers. 34. the peoples the heathens in Canaan as is noted Iud. 1. 21. 27 29 30 31 33. though God commanded them Exod. 23. 32 33. Vers. 36. idols or images named in Hebrew of the curious labour spent in framing and serving them Ier. 10. 9. Isa. 44 9 12 13 15. or of sorrowes that they bring to such as worship them Psal. 16. 4. sometime they are called gods 2 Sam. 5. 21. compared with 1 Chro. 14. 12. a snare a scandall as the Greeke saith whereby they fell into miseries Iudg. 2. 12 13 14 15. Exod. 23. 33. Vers. 37. devils the Idols forementioned whereby deuils are worshipped and not God as 1 Cor. 10. 19 20. Rev. 9. 20. 2 Chron. 11. 15. Deut. 32. 17. Lev. 17. 7. Devils here are called Shedim Wasters in opposition to Shaddas God Almighty Psal. 68. 15. Vers. 38. with blouds that is with bloud-shed as the Chaldee expounds it with finnes of murder Vers. 39. whored committed spirituall whordome that is idolatry see Psal. 73. 27. Iudg. 2. 17. Ezek. 23. 7 37. Vers. 42. their haters the heathens round about as was prophesied Levit. 26. 17. and fulfilled Iudg. 3. 8 14. and 4. 2. and 6. 1. and 10. 7 8 9. and 13. 1. Vers. 43. Many times by Ehud Barak Gedeon Iephtah Samson c. Iud. 3. and 4. and 7. and 11. and 15. Nehem. 9. 28 30. by their counsell that is purposely and advisedly as 1 Chronicles 12. 19. Vers. 46. gave them that is procured mercy or favour towards them Vers. 47. from the heathens among whom divers Israelites were scattered by reason of their often troubles at home So 1 Chron. 16. 35 36. to glory that we may glory or commend our selves The fifth Booke PSAL. CVII The Psalmist exhorteth the redeemed in praising God to observe his manifold providence 4 over travellers 10 over captives 17 over sicke men 23 over sea men 33 and in divers varieties of life COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let the redeemed of Iehovah say it whom he hath redeemed from the hand of the distresser And gathered them out of the lands from East and from West from North and from the sea They wandred in the wildernesse in the desart without way they found not a dwelling Citie Hungry and also thirstie their soule was overwhelmed in them And they cried unto Iehovah in their distresse he rid them free out of their anguishes And he led them in a right way for to come unto a dwelling Citie Let them confesse to Iehovah his mercie and his marvellous works to the sonnes of Adam For he hath satisfied the thirsty soule and filled the hungry soule with good They that sit in darknesse and the shadow of death bound in affliction and iron Because they turned rebellious against the Words of God and despised the counsell of the most high And hee humbled their heart with molestation they stumbled down and there was no helper And they cried unto Iehovah in their distresse he saved them out of their anguishes Hee brought them forth from darknesse and shadow of death and brake their bands Let them confesse to Iehovah his mercy and his marvellous works to the sonnes of Adam For he hath broken the doores of brasse and hewed asunder the barres of iron Fooles for the way of their trespasse and for their iniquities are afflicted Their soule abhorreth all meat and they approach to the gates of death And they cry unto Iehovah in their distresse he saveth them out of their anguishes Hee sendeth his word and healeth them and delivereth from their corruptions Let them confesse to Iehovah his mercy and his marvellous workes to the sons of Adam And let them sacrifice the sacrifices of confession and tell his works with shouting They that goe downe to the sea in ships that doe their labour in the many waters They doe see the workes of Iehovah and his marvellous acts in the deepe For hee saith and raiseth up the stormy wind and it lifteth up the waves thereof They mount up to the Heavens they goe downe to the deeps their soule in evill melteth away They reele and stagger like a drunken man and all their wisdome is swallowed up And they cry unto Iehovah in their distresse and he bringeth them out from their anguishes He setteth the storme to a silent calme and the waves thereof are quiet And they rejoyce because they are stilled and hee leads them unto the haven of their desire Let them confesse to Iehovah his mercy and his marvellous workes to the sonnes of Adam And let them exalt him in the Church of the people and praise him in the sitting of the Elders He putteth rivers to a wildernesse and issues of waters to a thirstinesse A land of fruit to saltnesse for the evill of them that dwell therin He putteth the wildernesse to a poole of waters and the land of drought to issues of waters And seateth there the hungry and they firmely prepare a dwelling Citie And sow the fields and plant Vineyards and they yeeld fruitfull revenue And hee blesseth them and they are multiplied greatly and their cattle hee diminisheth not And they are diminished and bowed down by restraint evill and sorrow He powreth contempt on bounteous Princes and maketh them erre in deformed wildernesse without way And raiseth up the needy from afflicting poverty and putteth his families as a flocke The righteous shall see and rejoyce and all injurious evill stop her mouth Who is wise and will observe these things and they shall understand the mercies of Iehovah Annotations THe fifth booke see Psal. 42 1. Vers. 2. whom he hath or that he hath redeemed them of the distresser or of distresse Vers. 3. the sea that is the south where the red sea was situate from Iudea as the Chaldee explaineth it the southerne sea for the maine sea was westward Ios. 23. 4. and so is often used for the West Vers. 4. desart way Heb. desart of way meaning where no way was as vers 40. see also Esa. 43. 19. This estate figureth out mens dispersion among the peoples of the world Ezek. 20. 35 36. when men are without the law Rom. 2. 14. dwelling citie Heb. citie of habitation or seating so verse 7 36. that is no harbour or place of refreshing for wilde and venomous beasts onely haunted there Ier. 2. 6. Deut. 8. 15. Compare also Eccles. 10. 15. Gen. 21. 14 15 16. Vers. 5. overwhelmed fainted see Psal. 61. 3. Vers. 7. citie this the Chaldee expoundeth of Ierusalem Vers. 9. with good or good things as the Greeke explaineth it see Psal. 65. 5. Luk. 1. 53. Vers. 10. shadow of death that is terrible darknesse meaning hereby sore afflictions in body
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
silver Psalme 119. 72. yet the doctrine of faith and ordinances of the Gospell with the graces accompanying them here promised are much more excellent and glorious 2 Corinthians 3. 7. 11. Vers. 12. While the King Here the Church speaketh of the fruits and effects of Christs former graces how in her and from her so adorned by her beloved the odour of the spirit of God in her flowed forth and spred abroad to the delight of her selfe and others By the King is meant Christ as in verse 4. by his round table which the Greeke translateth his sitting downe which was wont to be in a round or as in a ring 1 Samuel 16. 11. may bee understood the spirituall banquet of Christ with his Church feeding her with his word and graces as the table of the Lord in Malachy 1. 12. and 1 Corinth 10. 21. signifie the communion betweene him and his people as doth also the supping one with another Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church Song 4. 13. 14. but here it seemeth to be the oyle or ointment made of Spikenard which is very precious which they used to poure out and anoint men with such as Mary anointed our Lord Iesus with as hee sate at table with his friends and the house was filled with the smell or odour of the ointment Iohn 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance faith love prayer thanksgiving c. which the Church sheweth forth by the communion of Christ with her and in speciall of mortification and communion with Christs death buriall and resurrection Romanes 6. 3. 4. 5. c. as that which Marie did unto Christ was to anoint his body to the burying Marke 14. 8. Iohn 12. 7. Vers. 13. A bundle or A bagge of myrrh by myrrh is meant the sweet gumme that issueth from the myrrh tree which is gathered and bound up in bagges it was the first of the chiefe spices whereof the holy anointing oyle in the Sanctuary was made Exodus 30. 23. and that holy ointment figured the gâ—aces of the Spirit poured out upon Christ and by him upon his Church Esay 61. 1. Psalme 45. 8. 1 Iohn 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes the dead body of our Lord Iesus was imbalmed Iohn 19. 39. and with it the wisemen honoured him at his birth Matt. 2. Hereby the Church professeth her spirituall comfort which shee had in Christ taking our humanity filled with the Spirit of God without measure dying for her sinnes and rising againe for her justification the feeling whereof is as a sweet odour unto the beleeving heart A bundle or bagge is for to keepe safe things that are of worth as The Joule of my Lord shall be bound in the bundle of life with Iehovah thy God 1 Samuel 25. 29. So by this bag of myrrh shee signifieth her care to injoy and possesse the benefits of Christ and of his death to the remission of her sinnes which for his sake are all cast into the depths of the sea Mic. 7. 19. which otherwise without him should bee sealed up in a bag and reserved against her for punishment Iob. 14. 17. my welbeloved that is Christ whom she thus calleth not because she loved him but he loved her and gave himselfe to bee the propitiation for her sinnes whereupon she againe loveth him because hee loved her first 1 Iohn 4. 10. 19. So shee glorieth not in her owne righteousnesse but in that which her beloved is unto her who of God is made unto her wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Welbeloved in Hebrew Dod is written with the same letters that David whose name also signified Beloved hee was a figure of Christ and his father after the flesh Romanes 1. 3. and Christ is often called David as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto mee A speech of faith applying the promises and graces of Christ unto her owne soule as the Apostle also teacheth by his owne example Gal. 2. 19. 20. he shall lye all night or he shall lodge shall abide The night usually signifieth the time of darknesse and affliction wherefore shee meaneth that Christ with his consolations should bee her continuall joy and comfort whom shee would hold fast by faith against all tentations and troubles of this present life and solace her selfe in him betwixt my brests dwelling in my heart by faith Ephes. 3. 17. The brests signifie also the ministery of the Church feeding the Saints with the sincere milke of the word that they may grow thereby 1 Peter 2. 2. whereupon the Prophet saith Rejoyce yee with Ierusalem c. that ye may sucke and be satisfied with the brests of her consolations that yee may milke out and be delighted with the abundance of her glory Esay 66. 10. 11. Vers. 14. A cluster of Cypres or of Camphire which is a sweet gumme but Cypres is a tree whose fruit groweth in clusters and is also sweet The Hebrew name Copher from which Caphura or Camphire as also the Cypres tree seemeth to bee derived usually signifieth Atenement Propitiation or Redemption according to which interpretation the holy Ghost here may have reference to the worke and fruit of Christs death whereby he became a cluster of redemption unto his Church being a propitiation for the sinnes of the whole world 1 Iohn 2. 2. the sweetnesse whereof is resembled by a cluster which is of many berries compact together of the sweet Cypres for that his blood cleanseth us from all sinne 1 Iohn 1. 7. and is accompanied with all other graces Engeds the name of a place in the land of Cannan which fell to the tribe of Iudah and being neere the sea and watered with springs was a fruitfull soile for gardens and vineyards Iosua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar 2 Chr. 20. 2. where the enemies comming against Ichosaphat hee prayed unto God and was delivered Which victory may also be respected here as a figure of the victories which the Church obtaineth by faith in Christ. Vers. 15. thou art faire Christ here speaketh to his Church commending her beauty which she hath by his sanctification and cleansing with the washing of the water by the word Ephes. 5. 26. 27. as also by her constitution and order as mount Zion was beautifull for situation Psalm 48. 2. Of Tyrus a city of merchandise it is said Thy builders have perfected thy beauty Ezek. 27. 4. and of her Ancients wisemen mariners merchants men of warre c. it is likewise said they have made thy beauty perfect Ezekiel 27. 9. 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisedome So the city and Church of God being builded by the doctrine of the Gospell furnished with men of gifts and graces and endued with wisedome from on high is truly faire and beautifull
I am sicke of love Song 5. 8. And that soth is the Churches estate sometimes appeareth by Song 3. 1. 2. c. and 5. 6. And as love is one of the strongest affections Song 8. 6. 7. so the sicknesse which commeth it doth sore afflict and weaken the person as may be seene in that evill example of Amnon sicke of love for his sist 〈…〉 T 〈…〉 ar 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart by feeling the wrath of God due to us for finne and curse of his law Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. whereupon it is said The inhabitant shall not say I am sicke the people that dwell therein shall be forgiven their iniquity Esay 33. 24. and afflictions laid upon us for our humiliation Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. 10. 6. Lament 3. 17. 18. Amos 6. 6. in which Christ sometimes as it were hideth himselfe from us Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick seeking for the Physitian and is in the way to health for they that are whole need not a Physitian but they that are sicke Matt. 9. 12. And such as feele not their death in sin will not come unto Christ that they may have life Iohn 5. 40. who healeth all our sicknesses Psal. 103. 3. as he himselfe was a man of sorrowes and acquainted with sicknesse Esay 53. 3. Vers. 6. His left hand understand is under my head or prayerwise let it be under mine head The Church by faith beholdeth the helpe of Christ himselfe in the ministery of his Word and Spirit sustaining her outwardly and inwardly as with the left and right hand upholding her head folding about and comforting her heart as a loving husband doth his wife in her sorrow and sickness as the Apostle saith the Lord doth nourish and cherish his Church Ephes. 5. 29. The like speech is repeated in Song 8. 3. under my head as a pillow to rest upon By sinnes and afflictions the whole head is sicke and the whole heart faint Esay 1. 5 By the righteousnesse of Christ and consolations of his Spirit our 〈◊〉 are forgiven and our consciences comforted 1 Iohn 2. 12. 〈◊〉 〈…〉 Rom. 14. 17. This grace is felt when by the ministration of the Word the flagons and apples forementioned in vers 5. are applyed to the repentant beleeving sinner who saith when his flesh and his heart is consumed and faileth The Rock of my hart and my portion is God for ever Psalme 73. 26. his right hand which teacheth him fearfull things Psalm 45. 5. so both his hands even all that Christ is his Godhead and Manhood his life death resurrection ascension his weaknesse power and glory are imployed for the comfort and salvation of his Church doth imbrace me or let imbrace me or will imbrace me it is a speech of faith or prayer as in Chap. 1. 2. Let him kisse me concerning the fruition of Christs love and graces For to imbrace or fould the armes about one is as kissing a signe of love Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wisedome of God Prov. 4. 78. This commendeth the love of Christ that leaveth not his Church in her sicknesse sinnes and infirmities but commeth to her comforteth and sustaineth her with his owne hands in manifestation of all love compassion and kindnesse and joyeth in her as the bridegroome rejoyceth over the Bride Esay 62. 5. and keepeth her safe from evill It setteth forth also the Churches faith and thankfulnesse which seeth Christ present in his doctrine and ordinances and his Ministery as if he were crucified before her Gal. 3. 1. and rejoyceth before others for his love and help 2 Cor. 1. 3. 4. 5. c. Vers. 7. I adjure you that is I earnestly charge you with an oath for which if you breake it you shall be guilty of punishment This seemeth to be the speech of the Church here as it is also after in ch 3. vers 5. and ch 8. v. 4. to the daughters of Ierusalem her friends of whom see chap. 1. 5. An adjuration and a curse are much of like nature and one is sometime put for another see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech by the Roes here may be understood yee that are by the Roes yee which feed your flockes abroad in the fields where the Roes and Hindes runne or abide with the Roes or with the Hindes of the field Some take it as if the oath were by them which cannot bee but unproper and figurative seeing oathes and adjurations are by the name of God onely Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field and have the notation of their names of armies and powers and by wilde beasts the nations of the world are often signified which were not of the Lords fold among his sheepe so that the daughters of Ierusalem Gods elect being with and among them are charged and it may bee figuratively by them as the instruments by whom God would punish them if they kept not this charge to beware that they troubled not her Love Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration may signifie the swiftnesse of Gods judgements on them that shall so doe These creatures are also mentioned when speech is of love betweene man and wife as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. that as the males and females of these beasts doe dearly love one another so is the unfeigned love betweene man and wife and betweene Christ and his Church And hereunto this speech may have respect the rather for that after in verse 9. shee likeneth Christ to a Roe or a yong Hart. And as the heavens earth stones c. are called to witnesse against men if they sinne Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre and if ye stirre up or if ye awake and if yee wake up they are both words of one signification save that they differ in forme and being both referred to the Love after mentioned they meane a stirring up or disquieting much or little But the former may have reference to the daughters of Ierusalem that they themselves stirre not in this peace and quietnesse of Christ and his Church the latter if ye stirre up is referred to the Love that it be not disquieted And the word If used in oaths and adjurations is a prohibition upon penalty see that ye stirre not as in Gen. 21. 23. sweare unto me here by God if thou
law of the Burnt-offring 14 and of the Meat-offring 19 The offring at the consecration of a Priest 24 The law of the Sin-offring AND Iehovah spake unto Moses saying A soule when it shall sin transgresse a transgression against Iehovah and falsly deny unto his neighbour in a thing-delivered-him to-keepe or in the putting of the hand or in a thing-taken-awayby-violence or hath deceitfully-oppressed his neighbour Or have found a thing lost and falsly-denieth concerning it sweareth with falsehood for any-one of all that a man shall doe sinning in these Then it shall be when he hath sinned and is guiltie that hee shall restore the thing-taken by-violence which he violently took away or the thingdeceitfully-gotten which hee hath got-deceitfully or the thing-delivered him-to keep which was delivered unto him to keep or the lost thing which he found Or all that about which he hath sworne with falshood and he shall pay it in the principall thereof and shall adde thereto the fift parts thereof unto him to whom it appertaineth shall hee give it in the day of his Trespasse And hee shall bring his Trespasse offring unto Iehovah a ram perfect out of the â—â—ock with thy estimation for a Trespasse offring unto the Priest And the Priest shall make-atonement for him before Iehovah and it shall be mercifully-forgiven-him for any-one of all that he hath done in trespassing therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying CoÌ„mand Aaron and his sons saying This is the law of the burnt-offring it is the burnt-offring because of the burning upon the altar al night unto the morning the fire of the altar shal beburning in it And the Priest shal put-on his linnen rayment and linnen breeches shall he put upon his flesh and he shall take-up the ashes which the fire hath consumed with the Burnt-offring on the altar and he shall put them besides the altar And he shall put-off his garments and put on other garments and shall carie forth the ashes to without the camp unto a cleane place And the fire upon the altar shall be burning in it it shall not be put-out and the Priest shall burne wood upon it every morning and shall lay-in-order upon it the Burnt-offring and shall burne upon it the fats of the Peace-offrings Fire continually shall be burning upon the altar it shall not be put-out And this is the law of the Meat-offring the sonnes of Aaron shall offer it before Iehovah before the altar And he shall take-up of it his handfull of the flowre of the Meat-offring and of the oile thereof and all the frankincense which is upon the Meat-offring and he shall burne upon the altar for a savour of rest the memoriall of it unto Iehovah And the remainder thereof shall Aaron and his sonnes eat in unlevened cakes shall it bee eaten in the holy place in the court of the Tent of the congregation they shall eat it It shall not be baken with leven I have given it for their portion of my Fire-offrings it is holy of holies as the Sin offring and as the Trespasse offring Every male among the sonnes of Aaron shall eat of it it shall be a statute for ever in your generations concerning Iehovahs Fire offrings all that toucheth them shall be holy And Iehovah spake unto Moses saying This is the oblation of Aaron and of his sonnes which they shall offer unto Iehovah in the day that he is anoynted the tenth part of an Ephah of fine-flowre for a continuall Meat-offring halfe of it in the morning and halfe of it in the evening On a pan it shall be made with oile hastily-fryed shalt thou bring it the baken pieces of the Meat-offring thou shalt offer for a savour of rest unto Iehovah And the Priest that is anoynted in his stead of his sonnes shall doe it it is a statute for ever unto Iehovah it shall be burnt for a Whole-burnt-offring And every Meat-offring of the Priest shall be Whole-burnt-offring it shall not be eaten And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes saying This is the law of the Sin offring in the place where the Burnt-offring is killed shall the Sin offring be killed before Iehovah it is holy of holies The Priest that offreth-it-for-sin shall eat it in the holy place shall it be eaten in the court of the Tent of the congregation All that shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon a garment that whereon it is sprinkled thou shalt wash in the holy place And the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brazen vessell it shall be both scowred and rinsed in water Every male among the Priests shall eat thereof it is holy of holies And no Sin offring whereof any of the blood thereof is brought into the Tent of the congregation to make-atonement with in the holy place shall be eaten it shall be burnt in the fire Annotations ASoule that is man or woman as God explaineth it in Num. 5. 6. so the Chaldee expoundeth it a man transgresse it is the word before used in Levit. 5. 15. The Greeke here translateth despising despise the commendements of the Lord or neglect them falsly deny or lye as the Greeke translateth but the word meaneth lying by denyall of a thing as Gen. 18. 15. This sinne God generally forbiddeth Levit. 19. 11. And this law here concerneth sinnes both against God by swearing and against our neighbour by injuring him a thing-delivered him-to-keepe a thingcommitted-to one which shall againe be required called in Hebrew Pikkadon of encommending thing and requiring it in Greeke Parathekee or committing it to ones fidelitie which word Paul useth in 2 Tim. 1. 12. of God I am perswaded that he is able to keepe that which I have committed unto him in Latine a Depositum So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up See the judiciall lawer for these cases in Exod. 22. 7. 10. c. the putting of the hand This phrase here onely used seemeth to meane fellowship or partnership when men deale and put their hands as it were together in a matter so the Greeke translateth it communion or societie and the Chaldee the communion or fellowship of the hand that is commerce Or we may take it for putting into the hand that is committing of a thing to ones care and fidelity to use or imploy for him It may also imply the lending of a thing or borrowing Thus Sol. Iarchi expoundeth it that he hath put money into his hand to occupie or hath lent it him a thing-taken-by-violence or arobberie rapine It implieth force as the next doth fraud 2 Sam. 23. 21. Iudg. 9. 25. This God hateth though it be for Burnt-offring Esa. 61. 8. deceitfully oppressed or defrauded by cavilation calumniation false accusation or