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
covered Wee are not found to cover any blood but of the slaine beast which is lawfull to be eaten as is said in Levit. 17. 13. THAT MAY BE EATEN c. Wherewith must it be 〈…〉 red With any kinde of dust as earth lime chalke 〈◊〉 or other like rubbish that is small as powder but not 〈◊〉 a basket or a stone or thicke dung c which are 〈◊〉 kinde of dust It may be covered with embers or 〈◊〉 〈◊〉 any sort Hee that slayeth must lay dust unde 〈…〉 and after that slay and after that cover it with 〈◊〉 and he that slayeth he must cover it And if bee haue not couered it and seeth it afterward hee is bound to cover it for this is a commandement by it selfe and dependeth not upon the slaying onely And hee may not cover it with his foot but with his hand or with the knife or with an instrument or vessel lest this rite gro◠into a contempt and so the commandement concer 〈…〉 〈◊〉 be contemned For the honour is not to the commandment it selfe but to the blessed God which commanded it who hath delivered us from groping in dark 〈…〉 and hath ordained us a Lampe to make straight the things that are crooked and a Light to teach the 〈◊〉 of righteousnes and so it is said in Psal. 129. 105. Thy word is a Lamp unto my foot and a light unto 〈◊〉 path Maimony in Shechitah chap. 14. sect 1. c. Vers. 14. the soule that is the life as Ionathan expounds it the life of the soule for the soule Heb. in the soule In is often in stead of For but some here keepe the usuall signification and change the order as Chazkuni interprets it in the blood thereof is the soule thereof But Iarchi thus the blood is to it in 〈◊〉 of the soule for the soule hangeth in it the blood of any flesh to weet of beasts or birds not any of their blood Lev. 7. 26. So not onely that which commeth out in the slaying of the beast but that remaineth within in the heart or other parts is unlawfull to be eaten The blood which is the juyce of of the beast and the blood of the members as the blood of the milt and the blood of the kidneyes and the blood of the stones and the blood that is gathered in the heart and the blood that is found in the liver who so eateth of them is not to be cut off but is beaten for it is said yee shall not eat any blood Of that for which a man is to bee cut off he saith FOR THE SOVLE OF THE FLESH IS IN THE BLOOD he is not guilty of cutting off but for the blood wherein the soule or life goeth out Maimony in treat of Forbidden meates chap. 6. sect 4. is the blood figuratively spoken for is in the blood as verse 11. Vers. 15. every soule that is as the Chaldee translateth every man as verse 10. a carkasse to weet that which died of it selfe or is killed by an other thing and is not orderly slaine see Lev. 7. 24. Of this the Hebrewes say Hee that eateth presumptuously so much as an olive of the flesh of any cattell that is dead or wilde beast that is dead or fowle that is dead is to be beaten And whatsoever is not killed so as is meet loe that is a dead-carkasse Nothing is forbidden by the name of a carkasse but the sorts of cleane things onely because they are fit to be slaine and if they bee slaine after a lawfull manner they are lawfull to be eaten But uncleane things whose slaying availeth them not whether they be duely slaine or dye alone or the flesh be cut off from them alive who so eateth of them is not beaten as for a carkasse or a torne thing but as for eating of uncleane flesh Who so eateth a cleane bird alive all of it is beaten as for eating a carkasse Who so eateth of the flesh of an untimely birth of a cleane beast is beaten as for eating of a carkasse And it is unlawfull to eat of any beast that is borne untill the eight night after Exodus 22. 30. for who so tarieth not eight daies for a beast it is as an untimely-birth though he is not beaten for that The law forbiddeth a dead thing and that is a carkasse and forbiddeth that which inclineth to dye though it be not already dead and that is the torne thing There is no difference in the death whether it dye of it selfe alone or whether it fall and dye or whether it be strangled untill it dye or that a wilde beast hath rent and killed it Maimony in treat of Forbidden meats chap. 4. sect 1. 2. 3. 4. 8. As the forbidding of uncleane meats Levit. 11. spiritually forbid communion with wicked persons Acts 10. 12. 28. so this prohibition of things not duely slaine forbiddeth in mysterie to have religious communion with such as are dead in their trespasses and sinnes and which are not mortified by the worke of Gods word and spirit Ephes. 2. 1. 2. 3. 2 Cor. 6. 16. 17. Colos. 2. 13. and 3. 5. By the former explanation out of Maimony it appeareth that the strangled thing forbidden by the Apostles unto the Gentiles together with blood in Acts 15. 20. 29. was the carkasse or dead thing here spoken of for the Law otherwise mentioneth not the strangled And this compared with Deuteronomie 14. 21. where the Gentiles are permitted to eate such things giveth light to the true meaning of that decree in Acts 15. and a torne thing and is here for or distinguishing and disjoyning it from the carkasse aforesaid Any cleane beast or bird which by other beast or fowle or any other way was torne or maimed but not fully dead is here meant as is noted upon Exodus 22. 31. where this law is first given and shewed to tend also unto sanctification If it bee torne and dead it is a carkasse forementioned but this is a different precept and so meaneth torne things yet living as the Hebrewes observe Maimony in Forbidden meats chap. 4. sect 6. Againe The torne thing spoken of in the Law is that which is inclining to die And it is not called torne but that the scripture speaketh by an instance as that a Lion or the like hath torne it and broken it and it is not yet dead And there are other sicknesses or diseases which if they happen unto it it is accounted torne Maimony in Shechitah chap. 5. sect 1. 2. These beasts torne or inclining to death figured such persons as the Apostle likeneth unto naturall bruit beasts made to bee taken for a prey and destroyed which shall bee corrupted or utterly-perish in their own corruption 2 Pet. 2. 12. Where the Greeke words eis halosin that is for a prey or to be taken seeme to expresse the Hebrew terephah the torne thing here mentioned as in Iob 24. 5. the Hebrew latareph for a prey is turned in Greeke eis
law extendeth to all even the mean est Hee that hurteth his owne Hebrew servant is bound to pay all five things before mentioned save for his resting He that hurteth his neighbours Canaanitish or heathenish servant payeth to his master all the five things He that hurts his neighbours Hebrew servant is bound to pay all five c. He that burieth another mans wife payeth for her resting and for her healing to her husband and for the paine to her selfe and for the shame and for the dammage if it be to be seene as if it be on her face necke or hand a third part is payd to her selfe and two thirds to her husband if the dammage bee on a secret place a third part is payd to the husband and two thirds to the wife If an husband hurt his owne wife he is bound to pay unto her out of hand all the dammage and all the shame and the paine and all is hers her husband hath no fruit thereof And if she will she may give the price to another And her husband is to heale her as all sicke persons are wont to be healed It is unlawfull for a man to hurt either himselfe or his neighbour and not he that hurteth-only but whosoever smiteth a righteous man of Israel either small or great man or woman by way of strife bear â—â—sgresseth against a prohibition for it is said in 〈◊〉 〈◊〉 3. he shall not adde or exceed to smite him if the law forbiddeth to adde in smiting of a sinner much more it forbiddeth to smite a just man Though he doe but lift up his hand against his neighbor it is unlawfull and whosoever lifteth up his hand against his neighbour though he 〈…〉 ite him not he is a wicked man Maimony in Chobel c chap. 4. sect 10. c. and chap. 〈◊〉 1. 2. Vers. 21. that smiteth the Chaldee translateth that killeth a beast but it extendeth further even to the-hurting or mayming of his neighbours beast and consequently any other of his goods according to the Law Exod. 22. 5. 6. So the Hebrewes expound this law saying Hee that doth d 〈◊〉 age to his neighbours goods is bound to recompence the whole dammage whether hee doe it of ignorance or against his will iâ— is as if he did it presumptuously as if he fall from the top of an house or stumble 〈◊〉 〈◊〉 and falleth on a vessell and breaketh it he 〈◊〉 〈…〉 d to pay the whole dammage as it is written AND HEE THAT SMITETH A BEAST 〈…〉 LL RECOMPENCE or PAY FOR IT the 〈◊〉 〈…〉 e putteth no difference whether hee doe it 〈◊〉 〈…〉 y or presumptuously And whether he kill his neighbours beast or break his vessels or rent his clothes or cut downe his plants there is one law for all But this is to be understood if it be within the power or liberties of him that suffreth the dammage for if it be within the liberties of him that doth the dammage he is not bound to recompence unlesse he doe the dammage presumptuously but if he doe it of ignorance or being forced he is discharged Likewise if they be both of them within their liberties or both of them out of their liberties and the one dâ—th dammage against his will to his neighbours goods he is discharged Hee that th 〈…〉 steth his neighbours beast into the water or it is fallen in and hee will not suffer it to come up out of the water till it dye there he is bound to recompence it and so in all like cases Who-soever is the cause of doing dammage to his neighbours goods hee is bound to recompence the whole dammage with the best of his substance as others that doe dammages Although he doth not this dammage himselfe at last forasmuch as he was the cause thereof at first he is bound to pay Maimony in Chobel c. ch 6. sect 1. 2. 3. 12. and ch 7 sect 7. smiteth a man that is killeth him as vers 17. so the Chaldee translateth it killeth and the Greeke addeth hee that smiteth a man and he dye shal be put to death Vers. 22. One judgement that is one manner of law and punishment shall ye have or shall be to you as well the stranger or as the stranger the proselyte so shall the homeborne be Vers. 23. and stoned him the Greeke addeth and all the congregation stoned him as vers 14. Of the manner of stoning which they used afterward in Israel it is recorded in Thalmud Bab. in Sanhedrin ch 6. and by Maimony in Sanhedrin chap. 15. that when they came within foure cubits of the place of execution they st 〈…〉 t him that was to be stoned out of his clothes and covered his naked-shame before him and a woman was not stoned naked but in one linnen garment The place of stoning was high w 〈…〉 er he and the witnesses went up and his hands were tyed and one of the witnesses stroke him behinde on the loynes if he dyed not with that blow there was a great stone so much as two men could beare which the witnesses cast upâ— his 〈…〉 art if with that he dyed not al Israel threw stones upon him as it is written The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people De 〈…〉 17. 7. CHAP. XXV 1 God commandeth that every seventh year should be a Sabbath and a yeere of rest to the Land of Canaan 4. in which it might neither be tilled nor reaped 6 and the fruits that grew of their owne accord that yeere were to be common for all 8 The law for the Iubilee in the fiftieth yeere for libertie to the inhabitants of the land returning to their families and possessions and rest unto the land 14. Oppression may not be in selling of Possessions 18 A blessing of obedience 23 The manner of selling and redeeming lands 29 of houses in walled cities 31 and of houses in villages 32 Of the houses and suburbs of the Levites and the redemption of them 35 Compassion of the poore 39 The poore Hebrewes might not be sold for bondmen 43 nor ruled ever with rigour 44 Bondmen were to bee of the heathen 47 The redemption of Hebrew servants out of strangers hands 54 Their freedome at the Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses in mount Sinai saying Speake unto the sonnes of Israel and say unto them When yee come into the land which I give unto you then shall the land rest a sabbath unto Iehovah Six yeers thou shalt sow thy field and six yeeres thou shalt prune thy vineyard and shalt gather the revenue thereof And in the seventh yeere shall bee a Sabbath of sabbatisme unto the land a Sabbath for Iehovah thou shalt not sow thy field nor prune thy vineyard That which groweth-of-it-owne-accord of thy harvest thou shalt not reape and the grapes of thy separation thou shalt not gather it shall be unto the
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
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
The Restauration GOD promiseth that Christ the Womans seed shall bruise the Serpents head The man calleth his wife Eve God layeth chastisements on them both clotheth them and drives them out of Paradise Chap. 3 The government of the old World ADAM begetting two sonnes Kain the first borne is wicked Abel faithfull Kain killeth Abel and is cursed yet liveth and increaseth in the world Seth is given in Abels sted and of Seth Enos Chap. 4 SETH progateth the faithfull seed Enoch prophesieth and God taketh him away that he dieth not Chap. 5 Seths seed and Kains are mixed so Giants are bred and sinne increased God repenteth that he made man threatneth to drown the world but Noe findes grace Chap. 6 NOE and his house with some of all creatures are saved in the Arke which God bade him make the world is all drowned Ch. 7 The government of the world aset the Flood NOE with his familie come out of the Arke are blessed to fill the world againe Chap. 〈◊〉 GOD promiseth to drowne the world no more Sinne reviveth in Cham Noes son whose posteritie is cursed the blesse continueth to Sem and Iaphet Chap. 〈◊〉 Noes three sonnes Sem Cham and Iaphet doe multiply on the earth Chap. 〈◊〉 Their posterity are scattered by confusion of tongues at Babel Sem propagateth the faithfull seede which in Terah falleth 〈◊〉 God but is called to repentance Chap. 〈◊〉 ABRAM is called from Idolatry and commeth a pilgrim into the land of Canaan Chap. 〈◊〉 Abram parted from Lot is promised the land of Canaan and a plenteous seed Chap. 〈◊〉 He fighteth for Lot oâ—ercommeth foure Kings and is blessed of Melchisedek Chap. 〈◊〉 He being childlesse is promised an heire justified by faith and comforted by a vision and covenant of God Chap. 〈◊〉 He hath a son after the flesh Ismael of Agar his bondwoman Chap. 1â— He hath a new name Abraham the covenant of circumcision and promise of Isask Sarai is named Sarah Chap. 1â— Abraham enterraineth Angels hath the promise renewed and Sodoms destruction revealed for whom he maketh intercession Chap. 1â— Sodom is burned Lot delivered begetteth of his daughters Moab and Ammon Chap. 19 Abrahams wife taken by Abimelec is restored unto him Chap. 20 ISAAK the promised seed is borne Agar and Ismael are cast out of Abrahams house Ab melec covenanteth with Abraham Chap. 21 Isaak is offred for a sacrifice by his father but saved from death by God Abraham is blessed and heareth of his kindreds increase Chap. 22 Abraham purchaseth in Canaan a burying place for Sarah Chap. 23 He provideth a wife for Isaak who marieth Rebekah Chap. 24 Abraham dyeth Isaak begetteth Esau and Iakob who strive in the wombe Iakob buyeth the birthright of Esau surnamed Edom. Chap 25 Isaaks wife taken by Abimelec is restored he covenanteth with Abimelec Chap 26 IAKOB by subtilty getteth the blessing from Esau and is threatned Chap. 27 Iakob fleeing from Esau is comforred by a vision of a Ladder at Bethel Chap. 28 He sorveth for a wife is beguiled marieth two and hath foure sonnes Chap. 29 He is increased with moe children is wronged by Laban but waxeth rich Chap. 30 He fleeth secretly is pursued by Laban but God delivereth him Chap. 31 He is met of Angells afraid of Esau wrastleth with God and is named Israel Chap. 32 Iakob and Esau meet and are friends Iakob put chaseth ground at Sechem Chap. 33 Iakobs daughter Dina is defiled his sonnes slay the Sech mites for it Chap. 34 Iakob burieth Deborah the Nurse Rachel his wife and Isaak his father Chap. 35 Esau dwelleth in Seir hath many Dukes and Kings of his posteitie Chap. 36 IOSEPH Iakobs sonne is hated for his dreames and sold by his brethen into Egypt Iakob mourneth for him and will not be comforted Chap. 37 Iudah Iakobs son begetteth of his daughter in law Pharez and Zarah Chap. 38 Ioseph in Egypt is tempted to adultery falsly accused and imprisoned Chap. 39 Ioseph in prison expoundeth the dreames of Pharaohs officers but is forgotten Chap. 40 Ioseph expoundeth Pharaohs dreames and is made ruler over all Egypt Chap. 41 Iakob sendeth his sons for corne into Egypt Ioseph handleth them roughly Chap. 42 Iakob constrainedly sendeth his sons againe and Ioseph feasteth them Chap. 43 Ioseph challengeth Benjamin for his cup Iudah supplicateth for his brother Chap. 44 Ioseph makes himselfe knowne to his brethren and sendeth for his Father Chap. 45 Iakob by Gods advice goeth with his houshold into Egypt in all seventy soules Ioseph meeteth them in Goshen and instructeth them what to say to Pharah Chap. 46 Ioseph nourisheth his father and brethren in time of famine bringeth the Egyptians into bondage and sweareth to bury his father in Canaan Chap. 47 Iosephs two sons are blessed and adopted of Iakob on his death bed Chap. 48 Iakob blesseth his twelve sons prophesieth of Christ and dyeth in Egypt Chap. 49 Ioseph burieth his father in Canaan and returneth forgiveth his brethren prophesieth of their departure from thence giveth charge concerning his bones and dyeth Chap. 50 The number of the Sections or Lectures in Genesis are twelve the Chapters fiftie the verses 1534. The midst is at Gen. 27. 40. Search the Scriptures Iohn 5. 39. To the Law and to the Testimonie Esay 8. 20. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. THE FIRST BOOKE OF MOSES CALLED GENESIS CHAPTER I. 1 The Heavens and the Earth are created and the Light in the first day 6. In the second the firmament is spred and the waters divided 9. In the third the earth is made dry land and fruitfull the waters are gathered to be seas 14. The Sunne Moone and Stars are created for Lights the fourth day 20. Fish and Fowles are brought forth and blessed in the fifth 24. In the sixth Beasts are made out of the Earth 26. Man is created in the image of God 28. he is blessed and hath dominion of the world 29 Food is appointed for Man and beast 31. Gods workes are all good IN THE BEGINNING GOD created the Heavens and the earth And the earth was empty and voide and darkenesse was upon the face of the deepe and the Spirit of God moved upon the face of the waters And God sayd Let there bee light and there was light And God saw the light that it was good and God separated betweene the light and the darkenesse And God called the light Day and the darknesse he called Night and the evening was and the morning was the first day And God said Let there be an Out-spred firmament in the midst of the waters and let it separate betweene waters and waters And God made the Outspred-firmament and separated betweene the waters which were under the outspred-firmament and the waters which were above the outspred-firmament and it was so And God called the outspred-firmament Heavens and the evening was and
former teares to proceed not from true repentance And in hating his brother for the blessing hee shewed himselfe to bee of that wicked one as was Kain 1 Ioh. 3. 12. 15. This hatred continued also in his posterity against Iakob Obad. v. 10. 11. c. for my father the Hebrew phrase as also the Greeke is of my father but the meaning is for my fathers death as the like speeches otherwhere manifest Ezek. 24. 17. Ier. 6. 26. and at burials they used to mourne seven daies Gen. 50. 10. The Greeke translateth Let the daies of my fathers mourning be nigh that I may kill Iakob my brother so making it a wish for his fathers speedy death and the Hebrew also will bear that translation yea his words are such as may imply not a stay till his fathers death but that hee would with the first opportunity kill Iakob and so his father would soone die with sorrow Thus meaning he would be a double parricide And Rebekah with the first sent Iakob away to prevent danger Vers. 42. comforteth himselfe in respect of his losse of the blessing with this purpose and hope to kill thee So the comfort of the wicked is grounded on evill The Greeke translateth he threatneth thee and the Chaldee he layeth wayt for thee Vers. 43. flee thou or flee for thy selfe and for thy safety Here the blessing brought speedy persecution and exile upon Iakob which his mother counselled him in faith to undergoe rather then for his life to make accord with Esau and to forgoe his first birthright now obtained Vers. 44 a few daies these fell out to bee twenty yeeres as the sequele of the history sheweth Gen. 31. 38. and Rebekah saw him no more as the Hebrew Doctors gather by the time of her death which they thinke was before Iakob came againe See the notes on Gen. 35. 8. Vers. 45. why should I be the Greeke turneth it lest I be bereaved and she speaketh of the losse of them both for that Esau for his murder was also to be killed by the law in Gen. 9. 6. or if man had not punished him God might have cursed and cast him out as he did Kain Gen. 4. 11. 16. of Cheth the Greeke saith daughters of the sonnes of Cheth the Chethites whom Esau had maried Gen. 26. 34. 35. This griefe she tooke for an occasion also to get Isaaks consent unto Iakobs departure of the land that is of the inhabitants of the land whether Chethites or any other of the Canaanites see Gen. 11. 1. wherefore have I that is what good will my life doe me meaning none at all CHAP. XXVIII 1 Isaak blesseth Iakob and sendeth him to Padan Aram for a wife 9 Esau seeing it marieth Machalath the daughter of Ismael 10 Iakob by the way hath a dreame and vision of a ladder 13 God appearing promiseth to blesse him and bring him home againe 16 Iakob awaking and moved with reverence of the place annointeth a stone set up for a pillar and nameth the place Bethel 20 and maketh a vow to honour God there when he shall returne in peace ANd Isaak called Iakob and blessed him and commanded him and said unto him Thou shalt not take a wife of the daughters of Canaan Arise goe to Padan Aram to the house of Bethuel thy mothers father and take to thee a wife from thence of the daughters of Laban thy mothers brother And God Almighty blesse thee and make thee fruitfull and multiply thee and be thou an assembly of peoples And he give to thee the blessing of Abraham to thee and to thy seed with thee that thou maist inherite the land of thy sojournings which God gave unto Abraham And Isaak sent-away Iakob and he went to Padan Aram unto Laban son of Bethuel the Syrian the brother of Rebekah mother of Iakob and Esau. And Esau saw that Isaak had blessed Iakob and sent him to Padan Aram to take unto him a wife from thence when he blessed him and commanded him saying thou shalt not take a wife of the daughters of Canaan And Iakob had obeyed his father and his mother and was gone to Padan Aram. And Esau saw that the daughters of Canaan were evill in the eyes of Isaak his father Then went Esau unto Ismael and tooke Machalath daughter of Ismael son of Abraham the sister of Nebajoth unto his wives to him to wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iakob went-forth from Beersheba and went to Charran And he lighted upon a place and taried there all night because the sunne was gone-downe and he tooke of the stones of the place and put for his pillowes and lay-downe in that place And he dreamed and behold a ladder set-up on the earth and the head of it reaching to the heavens and behold the Angels of God ascending and descending on it And behold Iehovah was standing above it and said I Iehovah the God of Abraham thy father and the God of Isaak the land that which thou lyest upon to thee will I give it and to thy seed And thy seed shall be as the dust of the earth and thou shalt spread-abroad to the sea and to the East and to the North and to the south and blessed shall be in thee all families of the earth and in thy seed And behold I will be with thee and will keepe thee in all the way that thou shalt goe and will returne thee againe unto this land for I will not leave thee untill that I have done that which I have spoken unto thee And Iakob awaked out of his sleepe and he said Surely Iehovah is in this place and I knew it not And he feared and said how fearefull is this place this is no other but the house of God and this is the gate of heavens And Iakob rose-up-early in the morning and took the stone that he had put for his pillowes and set it for a pillar and he powred oile upon the head thereof And hee called the name of that place Bethel but Luz was the name of the citie at the first And Iakob vowed a vow saying If God will be with mee and will keepe mee in this way which I am going and will give me bread to eat and rayment to put on And I returne in peace unto my fathers house and Iehovah shall be to me a God And this stone which I have set for a pillar shall be the house of God and of all that thou shalt give to me I will tithing givethe-tenth unto thee Annotations BLessed him God hereby confirmed Iakobs faith against doubts and feares both of things past and to come while his father now wittingly and willingly blesseth him and comforteth him against future troubles that might befall him in his pilgrimage The Hebrew Doctors say Better is the end of a thing then the beginning thereof Eccles. 7 8. the first blessings where with Isaak blessed Iaakob were of the dew of heaven and corne of the earth Gen. 27. 28. the after
sepulchre Deut. 34. 6. R. Menachem and the Zohar on Gen. 47. Vers. 31. bowed himselfe namely unto God with thankfulnesse who had after other blessings given him now this assurance by Iosephs promise and oath that hee should be caried into Canaan the figure of the kingdome of heaven Therefore this particular is related by Paul as a testimony of Iakobs faith Heb. 11. 21. the beds head whereon hee lay in his age and weakenesse and on the head or bolster wherof he rested himselfe worshipping God The like is said of David in his old age that he bowed himselfe upon the bed when hee blessed God 1 King 1. 47. 48. The Hebrew Mittah a bed the Lxxij Greeke interpreters having a copie without vowels Mtth did read it Matteh which signifieth a staffe and so translated it whom the Apostle followeth saying on the top of his staffe Heb. 11. 21. which might also well be that hee helped himselfe by leaning on his staffe and resting on the bolster of the bed Howbeit the two Chaldee Paraphrasts and other Greeke versions save that of the Lxxij translate according to the vowelled Hebrew bed CHAP. XLVIII 1 Ioseph with his sonnes visiteth his sicke father 2 Iakob strengtheneth himselfe to blesse them 3 Hee repeateth the promise 5 Hee adopteth Ephraim and Manasseh Iosephs sonnes as his owne 7 Hee telleth him of his mothers grave 9 He blesseth Ephraim and Manasseh 17 He preferreth the yonger before the elder though it displeased Ioseph 21 He prophesieth the Israelites returne to Canaan and giveth Ioseph his portion therein ANd it was after these things that one said unto Ioseph Behold thy father is sicke and he took his two sonnes with him Manasses and Ephraim And one told Iakob and said behold thy sonne Ioseph commeth unto thee and Israel strengthned himselfe and sate upon the bed And Iakob said unto Ioseph God almighty appeared unto me in Luz in the land of Canaan and blessed mee And said unto me behold I will make thee fruitfull and multiply thee and give thee to be an assembly of peoples and will give this land to thy seed after thee for an eternall possession And now thy two sonnes which were borne unto thee in the land of Egypt before I came unto thee into Egypt they are mine Ephraim and Manasses as Ruben and Simeon shall bee mine And thy begotten issue which thou shalt beget after them shall be thine by the name of their brethren shall they be called in their inheritance And I when I came from Padan Rachel dyed by me in the land of Canaan in the way when yet there was a little-peece of ground to come to Ephrath and I buried her there in the way of Ephrath that is Bethlehem And Israel saw the sons of Ioseph and said who are these And Ioseph said unto his father they are my sonnes whom God hath given to me in this place and he said take them I pray thee unto mee and I will blesse them And the eyes of Israel were heavy for old-age he could not see and hee brought them neere unto him and he kissed them and imbraced them And Israel said unto Ioseph I had not thought to see thy face and loe God hath made me to see thy seed also And Ioseph brought them out from betweene his knees and hee bowed himselfe on his face to the earth And Ioseph tooke them both Ephraim in his right-hand toward Israels left-hand and Manasses in his left-hand toward Israels right-hand brought them neere unto him And Israel stretched out his right-hand and put it upon Ephraims head and he was the yonger and his left-hand upon Manasses head hee prudentlyguided his hands for Manasses was the first borne And he blessed Ioseph and said the God before whom my fathers Abraham and Isaak did walke the God which fed me since I was unto this day The Angell which redeemed mee from all evill blesse the lads and let my name bee called on them and the name of my fathers Abraham and Isaak and let them increase like fish into a multitude in the midst of the land And Ioseph saw that his father put his right-hand upon Ephraims head and it was evill in his eyes and hee held-up his fathers hand to remove it from on Ephraims head unto Manasses head And Ioseph said unto his father not so my father for this is the first borne put thy right-hand upon his head And his father refused and said I know it my sonne I know it hee also shall become a people and he also shall be great but truly his yonger brother shall bee greater then hee and his seed shall be a plentie of nations And he blessed them in that day saying In thee shall Israel blesse saying God put thee as Ephraim and as Manasses and he put Ephraim before Manasses And Israel said unto Ioseph Behold I dye and God will bee with you and will returne you unto the land of your fathers And I doe give unto thee one portion above thy brethren which I have taken out of the hand of the Amorite with my sword and with my bow Annotations THings Hebr. words one said or it was said so vers 2. Vers. 3. 〈◊〉 Luz called also Bethel see Gen. 28. 13. 19. and 35. 6. Vers. 4. give thee to that is make of thee an assembly that is a multitude see Gen. 35. 11. The Greek expounds it a synagogue or assemblie of nations the Chaldee of tribes Vers. 5. And now or as the Greeke translateth Now therefore From the former promises hee groundeth his blessings to Iosephs children as authorized of God hereunto and putteth them in minde of returning to the promised land before or untill I came which the Greeke translateth before so in Exod. 22. 26. mine as my next children and not my childs children so these two are made heyres by adoption with Iakobs sonnes and Ioseph hath a double portion the first birthright being taken from Ruben and given unto him Gen. 49. 3. 4. 1 Chron. 5. 1. 2. and of Ioseph are reckoned two-tribes both in the Prophets Evangelist Num. 1. 32. 34. Rev. 7. 6. 8. Vers. 6. name of their brethren of Ephraim and Manasses counted of their stocke and tribe as if they were their sonnes not their brethren For children are usually called by their fathers name not by their brethrens See after vers 16. So Ephraim and Manasses are adopted into Iosephs place as fathers of tribes that if Ioseph had ever begotten â—oe children they should have beene reckoned as born to Ephraim Manasses his sons Vers. 7. Padan or as the Greeke hath it Mesopotamia of Syria see Gen. 25. 20. This mention of Rachels death is to shew how by right the first birthright came to Ioseph her first borne shee being indeed Iakobs first and most lawfull wife Gen. 29. 18. c. a little piece of ground a little way see Gen. 35. 16. Vers. 9. take and bring them as the Greeke translateth See Gen. 15. 9.
unto him without the campe bearing his reproach c. Heb. 13. 10. 13. Teaching us hereby to have communion with Christ both by faith in applying to our selves his death and sufferings 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions going out from our earthly habitations and seeking the things that are above 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sinne Rom. 6. 6. CHAP. VII 1 The law of the Trespasse-offring 11 and of the Peace-offrings 12 Whether they were for Thanksgiving 16 or a vow or a voluntary offring 23 The Fat 26 and the blood are forbidden to be eaten 28 The Priests portion in the Peace-offrings ANd this is the law of the Trespasse-offring it is holy of holies In the place where they kill the Burnt-offring shall they kill the Trespasse offring and the blood therof shall he sprinkle upon the alâ—ar round about And he shall offer of it all the fat thereof the rump and the fat that covereth the inwards And the two kidneyes and the fat which is upon them which is upon the flankes and the caule above the liver with the kidneyes hee shall take-away it And the Priest shall burne them upon the altar for a Fire offring unto Iehovah it is a Trespasse offring Every male among the Priests shall eate thereof in the holy place shall it be eaten it is holy of holies As is the Sin offring so is the trespasse offring there is one law for them the Priest that shall make-atonement therwith his shall it be And the Priest that offreth a mans Burnt-offring the skin of the burnt-offring which he hath offred it shall be for the Priest himselfe And every Meat-offring that is baken in the oven and all that is made in the frying-pan and on the pan shall bee for the priest himselfe that offreth it And every Meat-offring mingled with oyle and dry shall be for all the sonnes of Aaron one as much as another And this is the law of the sacrifice of Peace-offrings which he shall offer unto Iehovah If he offer it for Confession then he shall offer with the sacrifice of Confession unlevened cakes mingled with oile and unlevened wafers aâ—ointed with oile and of fine flowre hastily-fryed cakes mingled with oile With the cakes levened cakes of-bread shall he offer for his oblation with the sacrifice of Confession of his Peace-offrings And he shall offer one of them out of the whole oblation for an Heave-offring unto Iehovah it shall be of the Priests even his that sprinkleth the blood of the peace-offrings And the flesh of the lacrifice of Confession of his Peace-offrings shall bee eaten in the day of the offring of it he shall not leave of it untill the morning And if the sacrifice of his oblation bee a vow or a voluntary offring it shall be eaten in the day that hee offreth his sacrifice and on the morrow the remainder also of it shall bee eaten But the remainder of the flesh of the sacrifice in the third day shall be burnt with fire And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all in the third day it shall not be favourably-accepted hee that offreth it it shall not bee imputed unto him it shall bee a polluted-thing and the soule that eateth of it shal beare his iniquity And the flesh that toucheth any uncleane-thing shall not bee eaten it shall bee burnt with fire and the flesh every one that is cleane shall eate the flesh But the soule that eateth the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah and hath his uncleannes upon him even that soule shall be cut-off from his peoples And the soule that shall touch any uncleane thing the uncleannesse of man or an unclean beast or any abomination that is uncleane and eate of the flesh of the sacrifice of Peace-offrings which pertaine unto Iehovah even that soule shall be cut off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying yee shall not eate any fat of oxe or of sheepâ— or of goat And the fat of a carkasse and the fat of that which-is-torne-in-peeces shall be used for any worke but eating yee shall eat of it For whosoever eateth the fat of the beast of which he offreth a Fire offring unto Iehovah even the soule that eateth it shall be cut off from his peoples And ye shall not eat any blood in any of your dwellings of fowle or of beast Any soule that eateth any blood even that soule shal bee cut-off from his peoples And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying He that offreth the sacrifice of his Peace-offrings unto Iehovah shall bring his oblatioÌ„ unto Iehovah of the sacrifice of his peace-offrings His hands shall bring Iehovahs Fire offrings the fat with the breast it shall he bring the breast to wave it for a Wave-offring before Iehovah And the priest shal burne the fat upon the altar and the breast shall bee Aarons and his sonnes And the right shoulder shall ye give for a Heave-offring unto the priest of the sacrifices of your Peace-offrings He of the sonnes of Aaron that offreth the blood of the peace-offrings and the fat his shall the right shoulder bee for a portion For the wave breast and the hâ—ave shoulder have I taken of the sonnes of Israel from off the sacrifices of their Peace-offrings and have given them unto Aaron the Priest and unto his sonnes by a stature for ever from among the sons of Israel This is the anointing of Aaron and the anointing of his sonnes out-of Iehovahs fire offrings in the day when hee presented them to minister-in-the-priests-office unto Iehovah Which Iehovah commanded to give unto them in the day that hee anointed them from among the sonnes of Israel by a statute for ever throughout their generations This is the law of the Burnt-offring of the Meat-offring and of the Sin offring and of the Trespasse offring and of the fillings of the hand and of the sacrifice of Peace-offrings Which Iehovah commanded Moses in Mount Sinai in the day that he commanded the sonnes of Israel to offer their oblations unto Iehovah in the wildernesse of Sinai Annotations TRespass-offring Hebrew Asham that is trespass or guiltinesse in Greeke the Ram for trespasse This is an explanation of things commanded in Lev. 5. holy Hebrew holines of holinesses that is a most holy thing so in vers 6. Ver. 2. the place the Northside of the altar Lev. 1. 11. figuring the place where Christ our sinne and Trespass-offering should be killed for us as is noted on Lev. 6. 25. he sprinkle meaning the Priest as hee sprinkled the blood of the Burnt-offrings and of the Peace-offrings See the notes on Lev. 1. 5. and 3. 2. 8. V. 3. the
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
burneth them defileth â—is cloathes the time of the burning of them till they be turned to ashes Levit 16. 28. Maim ibidem c. 5. Vers. 9. a man that is cleane this man is said in Targum Ionathan to be a Priest the ashes It is reported that After they had finished the burning of her they beat her with staves her and all the wood of the pile wherewith she was burned and sifted all with sives and whatsoever was blacke which possibly they could pound and make it ashes either of her flesh or of the wood they pounded it till it was made ashes and that which had no ashes in it they left the same and every of her bones that remained unburnt they pounded Maimony in Pharah ch 3. sect 3. As the burning of the heiffer signified the sufferings of Christ Hebr. 13. 11 12. so the ashes were the monument of his most base and utmost afflictions for ashes were used as greatest signes of sorrow and misery 2 Sam. 13. 19. Iob 30. 19. and 42. 6. Ier. 6. 26. and to be brought to ashes upon the earth is noted for the extremity of Gods fiery judgements Ezek. 28. 18. But the memoriall of Christs most ignominious death is to be kept as a most glorious monument of our life justification and sanctification through faith in his name 1 Cor. 11. 24. 26. Gal. 6. 14. Phil. 3. 8 9 10. without the campe to signifie that they which would have part in the death of Christ must goe forth unto him without the campe bearing his reproach Heb. 13. 13. in a cleane place figuring a cleane heart and pure conscience in which only the monuments of Christs death are reserved by faith Act. 15. 9. Heb. 10. 22. Eph. 3. 17. The Hebrews say They gathered not any of her ashes to lay it up in the court of the Sanctuary but they divided all the ashes into three parts One part they put in the place called the Cheil the Fort or Frontier and another part in mount Olivet and the third was parted to all the Wards or Custodies of the Levites That which was parted to all the Wards the Priests sanctified therewith and that which was put in mount Olivet the Israelites sprinkled with it and that which was put in the Cheil was reserved and laid up as it is written AND IT SHALL BE FOR THE CONGREGATION FOR A RESERVATION to teach that they laid up some of it And thus they laid up some of every heiffer which they burned in the Cheil And they did burne nine red heiffers after they were commanded this precept till the desolation of the second Temple The first was done by Moses our Master the second by Ezra and seven after Ezra till the Temple was destroyed And the tenth shall be done by the King Christ who be reveiled with speed Amen So be the good will of God Maimony in Pharah ch 3. sect 4. This last speech of the Iew sheweth their zeale without knowledge for wee know that the Sonne of God is come and hath given us an understanding that wee may know him that is true and we are in him that is true even in his Sonne Iesus Christ 1 Ioh. 5. 20. and by him was this legall type as all other accomplished as it is written If the ashes of an heiffer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ. who through the eternall Spirit offered himselfe without spot to God purge your conscience from dead workes to serve the living God Hebr. 9. 13 14. Wherefore Christ the King hath been â—evealed and they have done unto him whatsoever they would but even unto this day when Moses is read a veile is laid upon their heart so that they cannot stedfastly looke to the end of that which is abolished neverthelesse when it shall turne to the Lord the veile shall be taken away 2 Cor. 3. 15 16. Then shall they looke upon him whom they have pierced and they shall mourne for him as one mourneth for his only sonne and shall be in bitternesse for him c. Zach. 12. 10. And this day God cause to come with speed Amen for a reservation or for an asservation a keeping that is to be reserved or kept See the like phrase in Exod. 16. 32 33 34. Num. 17. 10. Sol. Iarchi here saith That which was in the Cheil or Fort was put there for a reservation according to that sore-noted out of Maimony But this may be understood of all the ashes and not of a third part only which was kept for the use of Israel as after followeth for the congregation Hence the Hebrewes say that all Israelites were sit to keepe it Therefore any of the common people which bringeth a vessell out of his house though an earthen vessell and saith This vessell is cleane for the Sinne water lâ—e it is cleane they sanctifie in it and sprinkle out of it though that vessell is uncleane for the Sanctuary and for the heave-offering And so any of the common people that shall say I am cleane for the Sin-water or that hath the Sin-water by him and saith it is cleane hee is to be trusted for there is no man of Israel too vile for it Maim in Pharah ch 13. sect 12. water of separation that is water to be sprinkled for separation to be sprinkled on such as are separated and removed because of uncleannesse from other people This appeareth by vers 13. where it is said because the water of separation was not sprinkled upon him The Hebrew Niddah which properly signifieth a separation or removall for uncleannesse is sometime figuratively used for uncleannesse it selfe which is to be done away as in 2 Chron. 29. 5. Ezra 9. 11. Whereupon the water which cleanseth it is called the water of separation which the Greeke and Chaldee versions call water of sprinkling because it was sprinkled on the uncleane to purifie him vers 18. 19. According to which phrase Christs bloud is called the bloud of sprinkling Hebr. 12. 24. because it purifieth the conscience and was figured by this sprinkling water Heb. 9. 13 14. a purification for sin Hebr. a sin which word as it is often used for a Sin-offring or sacrifice that expiateth sinne as in Levâ—â— 4. 3 c. so here it is the name of that water which purified sinne as aâ—ter is manifested in vers 12. c. Wherefore the Greeke translateth it is a sanctification or a purification And these two names here given to this water the Prophet useth when he foretelleth the grace of Christ In that day there shall be a fountaine â—pened to the house of David and to the inhabitants of Ierusalem for Sinne and for Separation Zach. 13. 1. that is for a purification for sinne and for a water of separation for uncleannesse which the Greeke there interpreteth for a removall away and for a sprinkling Vers. 10. shall wash as when any bloud of the Sin-offering was sprinkled on
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
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ„ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bâ—â—ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâ—mâ—es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ„ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daâ—â—ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If
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
unlawfull to marry a woman which is not a Proselyte If she be with childe by his first lying with her then the childe is a stranger and is not his sonne for any matter because he is of an heatheÌ„ mother c. If the beautifull woman will not leave her idolatry after twelve moneths they are to kill her and so the ciâ—iâ— that would make peace they may make no covenant with them till they renounce their idolatry and destroy all the places thereof and receive the other commandements which were commanded â—o the sonnes of Noe for every heathen that yeeldeth not to those commandements are to be killed if they be under our hand faith Maim in treat of Kings 〈◊〉 8. s. 5. 9. Vers. 13. raiment in Greeke the garments of her captivity to wit those wherein she was taken and shall put on mourning weeds which was another signe of her humiliation and meanes to withdraw the mans love from her if she continued in her unbeleefe remaine or sit in thine house where thou maist behold and observe her carriage a moneth of daies that is thirty daies an whole moneth This was in respect of her speciall case forementioned And whereas the Hebrewes speake of two moneths longer as is noted on vers 12 the reason thereof they elsewhere shew to be in regard of his lying with her left she should be with childe that so the seed of â—srael might be knowne from the heathens for by Exod 21. 4. it appeareth that a heathen bond-womans children were her masters and not counted the Israelites who begat them and by Ezr. 10. 3. 44. it is evident that not only the heathens wives but such also as were borne of them were put away The Hebrewes say Every woman that is divorced or is a widow she may not marry againe till she have tarriâ—d ninety daies besides the day of her divorce or of her husbands death to the end that it may be 〈◊〉 whether she be with childe or no and that thâ—â—e may be proofe whether it be the seed of her first husband or of her second A bond-woman that is 〈◊〉 free and an heathen woman that becommeth a 〈◊〉 thâ—y must tarry 90 daies And though is 〈◊〉 a heathen man his wife that become Proselytes they separate them ninety daies to distinguish the seed which is begotten in holy state from the seed which is not so begotten And so the beautifull captive although there is a law given her of 30. daies for the â—itting of her selfe she must tarry 90. daies for the fitting of her child Maimony in treat of Divorces ch 11. s. 18. 21. goe in to wit into the marriage chamber as â—udg 15. 1. and be her husband or marrie her and so 〈◊〉 with her as Dew â—4 〈◊〉 This might not be with an Infidell Deut. 7. 〈◊〉 See the Annotations there Vers. 14. If thou have no delight in her This see 〈…〉 be meant before marriage not after for that God allowed no such sending her away after marriage but if after he had oncâ— lyeâ— with her had humbled her as after he speakeâ—h the mans affections were withdrawne from her by beholding her in that deformity mournfull state within his house then God permitted this leaving her but with the cautions following whither she will Hebr. to her soule that is according to her owne will or desire The Greek translateth thou shalt send her away freeâ— fâ—lling thou shalt not sell that is not at all or shalt in 〈◊〉 case sell her as other captives might be and this recompence she had and the man sustained this losse for that hee had humbled her whereby God shewed compassion to this afflicted woman and his dislike of the mans lying with her before though for the hardnesse of mens hearts he suffered it so to be as Matth. 19. 8. make a gaine to thy selfe or serve thy selfe make her â—hy servant The Hebrew Hithgnammer is found onely here and in Deut. 24. 7. where the Greeke expresseth it by Katadunasteo which is to sub due or bring under ones power which word is used in like sense Acts 10. 38. and Iam. 2. 6. for such as were oppressed under the power of the devill and of rich men So that the man as hee might not sell this woman so neither make a servant of her to himselfe or others So the Hebrewes expound it If he sell her â—e transgresseth this prohibition Selling thou shalt not sell her c. And so if he subdue her after that she is lien with to be a bond-woman when he hath use of her service he transgresseth this prohibition Thou shalt not make a gaine to thy selfe by her for he may not serve himselfe by her Maimony treat of Kings ch 8. s. 6. humbled her or afflicted her This word being used for unlawfull copulations as in Gen. 34. 2. Deut. 22. 24 29. Iudg. 19. 24. 2 Sam. 13. 12 14. Ezek. 22. 10 11. Lam. 5. 11. sheweth also that God approved not of his fact and that this sending her away was not to be after marriage but after his first lying with her onely as is before noted Vers. 15. two wives which though it was contrary to Gods first institution Gen. 2. 22 23 24. and was begun by Kains posterity Gen. 4. 19. yet the corruption being spred over all and even in the Church God for a time suffered this untill the time of reformation but approved not of it as appeareth by Mal. 2. 15. Matth. 19. 4 5. And here provideth by his Law against troubles and confusion that might arise in families by such polygamy and another hated Hebr. and one hated but this word one in the latter branch of the sentence is used for another and is so explained by the Holy Ghost as where it is said in Matth. 24. 40. the one shall be taken and the one left another Evangelist expresseth it thus the one shall be taken and the other leâ—t Luk. 17. 36. And by hated understand lesse loved than the other for it is spoken by way of comparison as in Gen. 29. 31. Vers. 16. he maketh his sonnes to inherit or divideth the inheritance to his sonnes from which words the Hebrewes gather that The first-borne which is borne after his fathers death is not to have a double portion Maimony treat of Inheritances ch 2. s. 2. he may not or he cannot he shall not be able that is it is not lawfull for him make first-borne that is give the first birth-right which was a double portion As Ioseph had the first birth-right when a portion was given him above his brethren 1 Chr. 5. 1 2. Gen. 48. 5 22. before the son which the Greeke translateth despising the son Vers. 17. acknowledge in Chaldee separate to wit by His words and actions a double pâ—â—tion Hebr. the mouth that is the part of two which the Chaldee translateth two parts as the like phrase signifieth in Zach. 13. 8. By which Scriputre we may learne what this double
unto thee For hee is an abomination to Iehovah thy God whosoever doth these things whosoever doth unrighteousnesse Remember that which Amalek did unto thee by the way when ye were come forth out of Egypt How hee met thee by the way and smote the hind most of thee all that were feeble behind thee and thou wast faint and weary and hee feared not God Therefore it shall be when Iehovah thy God hath given rest unto thee from all thine enemies round about in the land which Iehovah thy God giveth unto thee for an inheritance to possesse it thou shalt blot out the remembrance of Amalek from under the heavens thou shalt not forget it Annotations A â—oâ—tâ—oversie a plea or strife in Greeke a contradiction and they or that they the Iudges may judge them And this Law concerneth all Courts the highest of 71 Iudges the Court of twenty three and the Court of three the lowest of which judged inferiour causes and money matters and had authority to beat malefactors but not to put to death justifie that is pronounce just so absolve or acquit in judgment condemne for wicked or pronounce wicked and so tendemne in judgment as the Greeke translateth it condemne This is contrary to the former and so the Apostle opposeth them saying It is God that justifieth who is hee that condemneth Rom. 8. 33. 34. This law is perpetuall the transgression whereof is a great sinne for Hee that justifieth the wicked and he that condemneth the just even they both are an abomination to the LORD Prov. 17. 15. Vers. 2. worthy to be beaten Hebr. a son of beating which the Greeke translateth worthy of stripes and the Chaldee a sonne guilty of or worthy to bee beaten So the sonne or childe of hell Matt. 23. 15. is one worthy of hell fire the son of death in 1 Sam. 20. 31. is one that was worthy of death and therefore should be killed and in the Gospell If the sonne of peace bee there in the house Luk. 10. 6. which another Evangelist explaineth thus If the house be worthy Matt. 10. 13. Now who they were that deserved beating are by the Hebrewes shewed thus Hee that transgresseth against a prohibition whereby the contrary commandement to be done is broken off and they warned him of it and said unto him Doe not this thing for if thou doest it and keepest not that which is commanded concerning it thou shalt be beaten and he transgresseth and keepeth not the commandement loe he is to be beaten Maimony in Sanhedrin chap. 16. sect 4. More particularly Thâ—se are to be beaten whosoever transgresseth against a prohibition for which he deserveth to be cut off but is not to bee put to death by the Synedrion as he that eateth fat or bloud or leven at the Passeover Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God as hee that eateth of fruits before the first-fruits tithes c. be paid and a Priest that is uncleane and eateth of the heave-offering which is cleane Likewise who so transgresseth against a prohibition wherein there is an act or worke as hee that boyleth a Kid in his mothers milke which the Hebrewes understand of eating flesh with milke or that weareth Linsey-woolsey But a prohibition wherein is no act as to walke as a tale-bearer to revenge or beare grudge or receive a false report c. for such he is not beaten nor for any other wherein there is an act some few excepted Every prohibition for which they are to be put to death by the Magistrate as adulterie working on the Sabbath c. they are not beaten therefore So every prohibition for which they are to make satisfaction as robbery theft c. they are not beaten for it And every prohibition whereby the contrary commandement is broken off as Thou shalt not take the dam with the young Deut. 22. 6. Thou shalt not wholly rid the corner of thy field Levit. 19. 9. c. they are not beaten for it unlesse they keepe not the commanded thing concerning them that is unlesse they omit the letting of the dam goe Deut. 22. 7. and the leaving of the corner for the poore Levit. 19. 10. And for a prohibition implied in the generals they are not beaten but all other prohibitions which are in the Law they are to bee beaten for doing them What is that prohibition comprised in the generals It is one prohibition which generally compriseth many things as yee shall not eat with the bloud Levit. 19. 26. And so when it is said Doe not such a thing and such a thing forasmuch as there is not a particular prohibition set before every one of them he is not to be beaten for every one of them unlesse they bee divided in other prohibitions or said by word of mouth that they are divided As where it is said Eat not of it raw or sodden Exodus 12. 9. hee is not beaten for eating of it raw and sodden twice but once Of the first-fruits hee saith Yee shall not eat bread and parched corne and greene eares Levit. 23. 14. a man for eating these three is to bee beaten thrice by word of mouth wee have beene taught that these are divided or severall It is said in Deut. 18. 10. Let there not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times although all these things be comprehended generally in one prohibition yet are they divided in other prohibitions as in Levit. 19. 26. ye shall not observe fortunes and yee shall not observe times to teach that every one of these is a prohibition by it selfe severall and so all other of like sort Maimony in Sanhedrin ch 18. sect 1 2 3. Finally they say All prohibitions for which cutting off is due but not death by the Magistrate for which men are to be beaten are one and twenty All for which death is due by the hand of God which are prohibitions wherein an act is for which men are to be beaten are eighteene All prohibitions in the Law for which there is neither cutting off due nor death by the Magistrate for which men are to be beaten are an hundred sixtie and eight So there are found in all which are to be beaten 207. Maimony ibidem chap. 19. All which are there particularly related but would be too long here to repeat the Iudge that is the Iudges as the Greeke translateth for one Iudge sate not alone to judge controversies Neither was any man to be beaten without witnesses of his crime No man is to bee beaten but by witnesses and evidence and they are to examine the witnesses by inquiry and diligent search even as they do in judgments of life and death Maimony in Sanhedrin chap. 16. sect 4. cause him to lie downe or to be laid downe and bound fast the manner is said to bee thus both his hands
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
is wofull evils their throat is an open grave their tongue they make smooth Condemne thou them as guiltie O God let them fall from their consultations with the multitude of their trespasses drive thou them away for they are turned rebellious against thee And rejoyce shall all that hope for safetie in thee for ever shall they showt and thou shalt cover them and they that love thy name shall be glad in thee For thou Iehovah wilt blesse the just one as with a buckler with fauourable acceptation thou wilt crowne him about Annotations NEchiloth These by the name seeme to be wind instrumeÌ„ts as flutes trumpets cornets c. as Neginoth are stringed instruments Psal. 4. 1. For Chalil is a Pipe Isa. 5. 12. Vers. 2. my meditation in Greeke my cry Vers. 3. Attend or Inâ—line namely thine eare as is expressed Ps. 10. 17. Pro. 2. 2. but often the word eare is omitted as here so Ps. 61. 2. and 66. 19. and 86. 6. and 142. 7 c. will I pray or I doe pray meaning still and usually Vers. 4. at morning or in the morning which hath the name in the originall tongue of inquiring looking and seeking early and is therefore used for every first opportune or fit time both to pray for and to receive blessings Psal. 88. 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied as Beith a house 2 Chron. 26. 21. for bebeith in a house 2 King 15. 5. and many the like orderly addresse prepare or settle in order meaning either his person as Iob 33. 5. or his speeches as Iob 32. 14. looke out or espie as he that keepes watch and ward expecting what God will answer as is explained in Hab. 2. 1. This noteth diligence hope and patience So Mic. 7. 7. Vers. 5. a God or a mightie one in Hebrew Ael the name of God denoting his might or puissance which therefore the Greeke sometime translateth Ischuros Mightie Psal. 7. 12. sometime Mighty God Isa. 9. 6. but most commonly God which the holy Ghost alloweth Mat. 27. 46. and 1. 23. delighting wickednesse or that takest pleasure in wickednesse By wickednesse and evill may here be meant also by figure of speech wicked and evill persons See Psal. 36. 12. sojourne or be a guest with thee meaning that an evill man should have no entertainment to be harboured as a guest much lesse to have any abiding or setled habitation with God Here the word with is to be supplied as in the like Hebrew phrase Ps. 94. 20. GeÌ„ 30. 20. So in Ex. 9. 16 that I might shew thee for shew in thee as the Apostle citeth it Rom. 9. 17. the like is in Psal. 42. 5. Vers. 6. Vainglorious fools or mad boasting fools called Holelim of halal to extoll praise glorifie w ch when it is of ones selfe and immoderate is dotage folly and madnesse Hence is the word used for mad or raving with folly Eccles. 2. 2. 12. and 7. 9. and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10â— 9. and 73. 3. The Chaldee calleth them mockers that worke so the holy Ghost translateth it Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out perfecting and practising as Psal. 7. 14. painfull iniquitie or sorrowfull sin vaine unlawfulnesse The originall word Aven which hath the signification of paine or sorrow is of large use denoting all sinfull and unjust affections actions or endevours which cause paine or sorrow or be painfully done and is applied in speciall to idolatry joyned with Teraphim or images 1 Sam. 15. 22. And Beth-el that is Gods house is called of the Prophets Beth-aven an Idols house or place of iniquitie Hos. 4. 15. and 10. 5. because Ieroboam had there set up false worship 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven or an Idoll is turned in Greeke a blasphemer Thus Poghnalei-aven be such as worke practise or commit idolatry superstition or other sin and iniquitie whereof comes sorrow griefe miserie and at last confusion however such evill workers doe polish and trim their actions for they shall be rejected that worke unlawfulnesse hoi ergazomenoi ten anomian Mat. 7. 23. or are workers of iniquitie hoi ergatai tes adiktas Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted The phrase is taken from Iob ch 31. 3. and 34. 8. 22. The Chaldee translateth them that doe falshood Vers. 7. Thou wilt bring to perdition or wilt doe quite away wilt fordoe or make perish man of blouds that is bloudy man or murderer as the Chaldee expoundeth it the man that sheddeth innocent bloud When bloud is used in the plurall number it usually noteth murder or manslaughter and the guilt following it as Gen. 4. 11. the voyce of thy brothers blouds crieth 1 Chr. 22. 8. thou hast shed many blouds so after in Ps. 9. 13. and 106. 38. and 51. 16. Somtime it signifieth naturall uncleannes as we are borne in sin or sin deserving death Ezek. 16. 6. 9. I saw thee polluted in thine owne blouds c. Hereto we may compare the Apostles speech Iohn 1. 13. which are borne not of blouds c. A man of blouds is one that is defiled therewith or given thereto 2 Sam. 16. 7. Psal. 16. 9. and 55. 24. and 59. 3. and 139. 19. See the like phrase opened Psal. 140. 12. and of deceit that is man of deceit as is expressed Psal. 43. 1. meaning the deceitfull man faytor or impostor so noting hereby the secret sinner as by the former speech the open and violent Deceit dole or guile called in Hebrew Mirmah is named of Ramah to heave or cast or shoot with bow And as warpen bowes doe cast and shoot awry and deceive the archer Psal. 78. 57. so impostors or men of guile doe first as it were lift up a man with vaine hope that being disappointed he may have the more heavy overthrow See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase to lift up the soule signifieth to deceive with vaine hope Ier. 37. 9. Vers. 8. mercy or kindnesse benignitie in Chaldee goodnesse See the note on Psal. 136. 1. thy house or edifice named in the Hebrew of building beith in Greeke of dwelling oikos in English of tuition and custodie a house of the Almein huis which is of hu to defend By house here is meant Gods tabernacle called his house 1 Chron. 9. 23. Mark 2. 26. for the temple was not built in Davids dayes will doe worship or bow downe my selfe in signe of honour toward the palace for the worshippers entred not into the Sanctuary it selfe but into the court-yard and at the doore offered their gifts Psal. 116. 19. Lev. 1. 3. Heb. 9. 6. A palace Heical is the name of Kings houses Psal. 45. 9. 16. Prov. 30. 28. attributed to the places where Gods Majestie was said to dwell as the tabernacle 1
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to
victory that is for ever as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greeke by the LXXij Interpreters Pulled up a similitude taken from trees applied here to the pulling downe of cities so planting and pulling up of a people are set one against another Ier. 24. 6. and 42. 10. and 45. 4. of them twise repeated for more vehemencie meaning all and every of them or with themselves their memory is gone the Greeke translateth their memoriall is perished with a sound Vers. 9. will judge or give doome unto Two severall words for judging are here used as before Psal. 7. 9. with righteousnesses that is all manner righteousnesse and equity or most righteously most equally See the like speech after Psalm 98. 9. and 96. 13. and often other where Vers. 10. an high refuge in Hebrew Misgab which is an exaltation that is an high place tower or fort to resist the enemie Jer. 48. 1. wherein men are protected and escape their foes invasion Deut. 2. 36. for the oppressed or to the beaten downe the poore is so called as being pownded or sâ—amped by the adversary So Psal. 10. 18. and 74. 21. at times or in seasons that is seasonably at all times when they be in distresse So Psal. 10. 1. Vers. 11. that know or that acknowledge thy name such are Gods people Esay 52. 6. and shall by him be delivered and advanced Psal. 91. 14. Vers. 12. dwelleth in Sion or sitteth in Sion The Chaldee saith hath placed his divine habitation or majestie in Sion Sitting is often used for dwelling as is noted Psal. 1. 1. The word in is many times omitted in Hebrew but necessarily to be understood as the text it selfe sheweth as beth house for bebeth in the house 2 King 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King 15. 5. and 2 Chron. 34. 30. with 2 King 23. 2. his doings his practises or wonted workes The originall word signifieth actions done naturally or purposely and studiously designes gests or exercises enterprised advisedly and prosecuted studiously of naturall disposition and inclination as Prov. 20. 11. 1 Sam. 25. 3. Vers. 13. seeketh out or requireth blouds that is God who followeth findeth out punisheth and avengeth bloudshed or murder according to the law Gen. 9. 5 6. See the Annotations there The Chaldee expoundeth it he that requireth the bloud of the innocent remembreth his just ones meeke afflicted The originall here hath a double reading Ghnanajâ—m that is afflicted poore and Ghnanavim meeke modest lowly for affliction often causeth meeknesse Therefore also Ghnani that is afflicted is translated Praus Meeke Matth. 21. 5. from Zach. 9. 9. Vers. 14. from my haters that is which commeth upon me from them lifting up or ô lifter up exalter of me gates of death This noteth present perill and feare of death as being now neare at the very doore or gate thereof Gen. 4. 7. Iudg. 5. 8. It noteth also power strength and jurisdiction which death hath even reigning as the Apostle saith Rom. 5. 14. because Magistrates sate and judgements were executed at the gates of cities Deut. 22 15. Iob 31. 21. Amos 5. 10 15. So in other Scriptures the gates of death and of hell denote their perill strength and horrour Psal. 107. 18. Isay 38. 10. Matth. 16. 18. Iob 38. 17. Vers. 15. gates of the daughter of Sion these are opposed to the former gates of death and mean the publike places where Gods people came together at Sion gates where God sate vers 12. and which he loved most Psal. 87. 2. The daughter of Sion signifieth the Church or Congregation there gathered as also the Chaldee Paraphrase here sheweth translating it the congregation of Sion for every chiefe citie was counted as a mother 2 Sam. 20. 19. whereupon the Apostle calleth Ierusalem the mother of us all Gal. 4. 26. the villages that were neere and pertained unto such cities are called daughters Ios. 15. 45. 2 Chron. 13. 19. Psal. 48. 12. and the inhabitants there seated or assemblies of people resorting thither are likewise named daughters as being bred borne nourished there and subiect therto Such speeches are often in the Scripture as daughter of Ierusalem Lam. 2. 19. daughter of Sion Mat. 21. 5. from Zach. 9. 9. daughter of my people Ier. 4. 11. daughter of Tirus Psalm 45. 13. daughter of Babel Psal. 137. 8. and the like Vers. 17. Iudgement hee hath done or by the judgement that he hath executed his hands or his palmes the wickeds owne hands called the palmes or hollowes for the secret manner of working So Psal. 7. 4. Meditation Selah meaning that this is a matter of deepe meditation worthy to be well minded and spoken or sung with earnest consideration alwaies Some retaine the Hebrew word Higgajon Selah for that it may import a kinde of Song or tune as the Greeke turneth it being found in this forme onely here and in Psal. 92. 4. The Chaldee interpreteth it the just shall joyfully shout for ever Vers. 18. into hell into hell it selfe for the word into is in effect twice put in the Hebrew for more vehemencie forget God the Chaldee addeth that forget the feare of God Vers. 19. needy one two names are here given to the poore Aebjon needy and desirous which importeth want of things needfull to be supplied by liberalitie Psal. 132. 15. and 112. 9. Ghnani poore afflicted which need helpe and deliverance from vexation as before vers 13. yet this precise difference is not alwaies observed in Scripture perish for aye that is shall never perish Here the word not set in the beginning serveth for a deniall of all that followeth shall not be forgotten shall not perish or be lost So in Job 30. 20 25. and 31. 20. And the Chaldee here repeateth the word not for more plainnesse Contrary to this is the wickeds hope and expectation which shall perish Prov. 10. 28. Job 8. 13. and 11. 20. be strong or strengthen confirme and harden himselfe and so prevaile This is fitly opposed both to the name and nature of man which is infirme sorrowfull and mortall Vers. 21. Put a feare in them The originall morah used in this place onely seemeth to be put for Mora which is Feare or Terrour Psal. 76. 12. these two Hebrew letters being often put one for another as Amon Ier. 52. 15. for Hamon 2 King 25. 11. Shinna 2 King 25. 29. for Shinnab Ier. 52. 33. Or according to the Letters it may come of Horah to teach and signifie a law or doctrine and this the Greeke favoureth translating set a lawgiver or teacher over them sory men in Hebrew Aenosh the proper name of Adams nephew Gen. 4. 26. signifying Sorowfull and is after commonly given to every man for his dolefull state and mortalitie Psal. 8. 5. and here collectively is the name of mankinde PSAL. X. 1 The Prophet complaineth to God of the outrage of the wicked against God
comes thereof as Prov. 31. 16. 31. their seed that is children or posteritie Psal. 22. 24. 31. and â—7 25. Gen. â—7 7. 10. Vers. 12. shall not be able to wit to stablish as the Greeke explaineth or to effect it After this word can or able there often wanteth a word to be understood see Psal. 101. 5. Vers. 13. a Butt to shoot at Hebr. a shoulder because the earth is heaped up like shoulders The Chaldee paraphraseth thou hast set them to thy people as one shoulder make ready or fit namely thine arrowes against their faces The Chaldee otherwise in the cords of thy Tent thou wilt order thy law before them PSAL. XXII David as a figure of Christ complaineth of his many afflictions 10 Prayeth with faith for deliverance 13 Foresheweth the sundry evils which the wicked would doe unto Christ at his death 23 After deliverance Christ declareth Gods name and praises to his brethren 27 Communicateth the fruits of his death and resurrection to the ends of the earth 31 Whereupon they shew forth their obedience and preach his justice To the master of the musicke concerning the Hinde of the morning a Psalme of David MY God my God wherefore hast thou forsaken me art farre off from my salvation from the words of my roaring My God I call by day thou answerest not and by night and there is no silence to me And thou art holy sitting the praises of Israel In thee our fathers trusted they trusted thou deliveredst them Vnto thee they cried out and were safe delivered in thee they trusted and were not abashed But I am a worme and not a man the reproach of men and despised of the people All they that see me doe scoffe at me they make a mow with the lip they wag the head He confidently turned unto Iehovah let him deliver him let him rid him because hee delighteth in him But thou art the drawer of me forth out of the belly the maker of me to trust even at my mothers brests Vpon thee I have beene cast from the wombe from my mothers belly thou art my God Be not thou gone farre off from me for distresse is neere for there is no helper Many bullocks have compassed me about mighty buls of Bashan have environed me They have wide opened upon mee their mouth as a renting and roaring Lion I am powred out as waters and all my bones dispart themselves my heart is as wax it is molten in the middest of my bowels My able strength is dried up like a pot-sheard and my tongue cleaveth to my jawes and thou hast brought me down to the dust of death For dogs have compassed me the assembly of evill doers have inclosed me they Lion-like pierced my hands and my feet I may tell all my bones they did behold they did view me They parted my garments among theÌ„ for my coat they cast a lot And thou Iehovah be not farre off my fortitude hasten to my helpe Rid my soule from the sword my alonely soule from the hand of the dog Save me from the mouth of the Lion and from the hornes of Vnicornes thou hast answered me I will tell thy name to my brethren in the middest of the Church I will praise thee Yee that feare Iehovah praise him all ye seed of Iakob honor him and be afraid of him all ye seed of Israel For hee hath not despised nor abhorred the affliction of the poore afflicted nor hid his face from him and when hee cried out unto him he heard Of thee shall be my praise in the great Church my vowes I will pay before them that feare him The meeke shall eat and be satisfied they shall praise Iehovah that seeke him your heart shal live to perpetuall aye All the ends of the earth shall remember and turne unto Iehovah and all families of the heatheÌ„s shal bow down theÌ„selves before thee For to Iehovah pertaines the Kingdome he is ruler among the nations All the fat ones of the earth shall eat and bow downe themselves all that goe downe to the dust shall bend downe before him and hee that quickneth not his soule A seed shall serve him it shall be accounted to the LORD for a generation They shall come and shall declare his justice to a people that shall be borne that he hath done this Annotations THe Hind of the morning meaning Christ who as a Hind was by Iewes and Gentiles the dogs vers 7. hunted and worroughed in the morning Iohn 18. 28. and also rose from death the third day early in the morning Ioh. 20. 1. when God had made his feet like Hindes feet and set him on his high places Psal. 18 34. Compare with this Song 2. 9. 17. and 8. 14. where Christ is also likened to a young Hart. And in Psal. 49. 15. the resurrection is called the morning for then the true light of comfort and salvation shall appeare A Hinde called in Hebrew Aijeleth hath the name of prowesse or fortitude as in the 20 verse of this Psalme Aejaluth is fortitude and so it may be understood for the strength or fortitude of the morning that is the helpe and power of God to raise up Christ from the dead which may be the meaning of the Greeke translation for the morning helpe Some of the Iewes have interpreted it the morning starre which although the word be no where else found in Scripture for a star agreeth also to our Lord Christ who is intituled the bright morning starre Rev. 20. 16. Others applying this title to the Musicke retaine the Hebrew words still A 〈…〉 eleth hasshachar The Chaldee expoundeth it To praise God for the mightie continuall sacrifice Vers. 2. My God my God c. Christ speaketh this Psalme to God his Father The Hebrew is Aeli Aeli lammah ghnazabtani which words our Lord uttered on the crosse Mat. 27. 46. save for the later he used the Syriak sabachtani of the same signification At which the prophane Iewes mocked saying that he called for Elias Mat. 27. 47. 49. Wherefore hast thou forsaken me or why leavest thou me They are the words of saith striving in tentation and doe imply both a hope of and a prayer for deliverance as it is noted on Psal. 10. 1. See the like also in Psal. 42. 10. and 43. 2. my roaring this argueth great griefe of heart uttered with loud complaint So Psal. 38. 9. and 32. 3. Iob 3. 24. And Christ in the dayes of his flesh offered up prayers with strong crying and teares to him that was able to save him from death Heb. 5. 7. Vers. 3. no silence to me or but I have no silence and consequently no rest or ease So Iob 30. 20. 27. Vers. 4. sitting or sittest that is abidest still one and the same as Psal. 9. 8. and 55. 20. and 102. 13. or fittest to wit still as Ruth 3. 18. that is risest not up to helpe me or sittest that is inhabitest as Psal. 9.
meditatioÌ„ make a troubled noise For the voice of the enemy because of the vexation of the wicked for they bring upon me painfull iniquitie and in anger they spightfully hate me My heart is pained within me and the terrours of death are fallen upon me Feare and trembling is come into me and horrour hath covered me So that I say who will give me a wing as a dove that I might flie and dwell Loe I would make farre off my wandring flight I would lodge in the wildernesse Selah I would hasten my safe escaping from the winde of driving forward from the tempest Swallow them Lord divide their tongue for I see violent wrong and strife in the citie Day and night they compasse it upon the wals thereof and painfull iniquitie and molestation are within it Wofull evils are within it and fraud and guile departeth not from the street thereof For not an enemie reproached me for I could beare it not my hater magnified against me for I could be hidden from him But it was thou O man esteemed of as my selfe my guide and my knowne acquaintance Wee which together made sweet secret counsell went into Gods house with the society Let death seize upon them let them goe downe quicke to hell for evill are in their dwelling place in their in most part I will call unto God and Iehovah will save me Evening and morning and at no one will I meditate and make a noise and he heard my voyce Hee hath redeemed my soule in peace from the battell against me for with many were they with me God will heare and afflict them even he that sitteth from antiquitie Selah for that they have no changes neither feare they God He sent forth his hand on his peaceable friends he profaned his covenant The words of his mouth were smoother than butter but battell was in his heart his words were softer than oile but they were drawne swords Cast thou thy carefull burden upon Iehovah and he will sustaine thee he will not give the just man for ever to be moved But thou O God wilt make them goe downe to the pit of corruption men of blouds and of deceit shal not live halfe their dayes but I will trust in thee Annotations VErs 3. I mourne as one cast downe with sorrow making a dolefull noise meditation or discoursing talke prayer complaint The Hebrew Siach signifieth any large discourse or exercise of the minde or mouth by busie musing talking praying communing with ones selfe or others Vers. 4. they bring they make move or turne upon me iniquitie both by unjust imputation of evill and inflicting of punishment For the word is used both for iniquitie and the punishment thereof as is noted Psal. 5. 6. The Chaldee saith they testifie falshood against me spightfully hate me or beare me a privy grudâ—e with a purpose to avenge as the word signifieth Gen. 27. 41. and 50. 15. Vers. 5. is pained or trembleth with paine The word usually meaneth such paines as a woman feeleth in her travell Vers. 6. horrour or amazed quaking when the senses are smitten with astonishment Therefore the Greeke turnes it darknesse Vers. 7. who will give a wish O that I had or O that some would give See Psal. 14. 7. wing as a dove which being a fearfull bird flieth fast to desarts and rocks to hide it selfe Ier. 48. 28. wing is put for wings as fowle for fowles Psal 8. 9. that I might flie or I would flie and dwell to wit somewhere where I can finde safety but no place is named to note the more uncertainty Vers. 8. in the wildernesse the place whither the woman the Church also flieth in her persecution Rev. 12. 6. 14. Vers. 9. hasten safe escaping c. or I would speed my evasion hasten any deliverance So David hastened his flight from Absalom 2 Sam. 15. 14 c. from wind of driving forward that is from the driving stormy wind that beareth all things away before it meaning the storme of persecution which forced him to flie The Greeke turneth it from pusillanimitie or seeblenesse of spirit intimating his inly feares driving him to this flight Vers. 10. Swallow that is destroy It hath respect to Dathan and Abirams death who with their company were swallowed alive into the earth Numb 16. 32. as after in the 16 verse here is explained divide their tongue for their tongues that is their language counsels plots c. As at Babel tongues were confounded Gen. 11. 7. so tongues of Absaloms Counsellors that persecuted David were divided 2 Sam. 17. 1 5 14. Vers. 11. they compasse it to wit violent wrong and strife before mentioned which were as wals about the towne or they that is those wicked persons Vers. 13. For not an enemie or Because it was no enemie that reproached me the Greeke turneth it thus for if an enemy reproached me I could suffer it c. for I could beare Hebr. and I could beare it and being in stead of for or otherwise as in Psal. 60. 13. and 51. 18. magnified that is spake great and boastfull words See before Psal. 35. 26. Vers. 14. But thou Hebr. And thou and is often used for but as Gen. 42. 10. Isa. 10. 20. So in Greeke Rom. 1. 13. and often in the Psalmes The Chaldee addeth But thou Achiâ—ophel a man like to me c. esteemed of as my selfe or according to mine order or estimation that is my very equall my pâ—â—re of as much regard and worth as my selfe The Greeke turneth it like minded a word which the Apostle useth Phil. 2. 20. my guide or my Duke my Chiefetaine or master So the Hebrew Allâ—ph is used generally for a Duke or Chiefe governour Gen. 36. â—5 c. and so the Greeke turneth it here It is also used in speciall for â—â—hiefe friend Pâ—â— 16. 28. and 17. 9. Mic. 7. 5. which sense is good in this place A 〈…〉 l may be the man here aimed at as the Chaldee nameth him who was one of Davids Princes and friends even his chiefe counsellor and became a traitor 2 Sam. 15. 12. 31. and 16. 23. my knowne acquaintance or my familiar whom I acquainted with my counsels purposes c. as Psal. 31. 12. Vers. 15. made sweet secret counsell that is sweetly communicated our secret affaires each to other or the mystory of god 〈…〉 whereof see Psal. 25. 14. These were fulfilled betweene David and Achâ—tophel Christ and Iudas the traitor with the 〈◊〉 or in the concourse company that is the multitude that runne together frequenting the publike assemblies And this was done with cutward haste and hurtling together and with 〈◊〉 minds wherefore the Greeke hereturneth it unanimitie or concord This word is after used for a company or concourse Psalm 64. 3. and hath the name of tumultuous running together Psal. 2. 1. Vers. 16. Let death seize oâ— Death shall seize exact his due as a creditor on his debtor The Chaldee expoundeth it Let sentence of
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. 〈◊〉 〈◊〉 12. The Chaldee paraphraseth He that speaketh with a third or threefold tongue against has neighbour meaning a back-biter or calumniator which is said of the Hebrew Doctors to have a three sold tongue because hee hurteth three therewhich both himselfe by his sinne and his neighbour whom he backbiâ—eth and the receiver of his tale whom he corrupteth Hereupon is that saying of Ben Syrach A third tongue hath disguieted many Eeclus 28. 14. and a third tongue hath cast out vertuous women Ecclus. 28 15. meaning the back biter or tale-bearer See the Annotations on Levit. 19. 16. large or wide broad of heart meaning proud as Prov. 21. 4. So large of soule Prov. 28. 25. is proud in minde I cannot here the word heare or suffer is to be understood as is expressed Prov. 30 21. So Ioh. 31. 23. and in Greeke 1 Cor. 3. 2. Vers. 8. In the mornings that is every morning or early see Psal. 73. 14. PSAL. CII The Prophet in his prayer complaineth of his miseries 13 He taketh comfort in the eternity and mercy of God 19 The record hereof is for posterity 24 He sustaineth his weaknesse by the unchangeablenesse of Christ. A praier for the poore afflicted when he shall be overwhelmed and shall powre forth his meditation before Iehovah IEhovah heare my praier and let my cry come unto thee Hide not thy face from me in the day of distresse upon me incline thine eare unto me in the day I cal make hasle answer me For my daies are consumed as smoke and my bones are burnt as an hearth Mine heart is smitten as grasse and withered that I forget to eat my bread For the voice of groning my bone cleaveth to my flesh I am like to a Pelican of the wildernesse I am as an Owle of the desarts I watch and am as a Sparrow solitary upon the house roofe All the day mine enemies doe reproach mee they that rage against me have sworne against me For I eat ashes as bread and mingle my drinkes with weeping Because of thine angry threat and thy fervent wrath for thou hast heaved me up and cast me downe My daies are as a shadow declined and I am withered as grasse And thou Iehovah sittest for ever and thy memoriall to generation and generation Thou wilt arise wilt have tender meroy upon Sion for the time to be gracious unto it for the appointed time is come For thy servants delight in the stones thereof and doe pitty the dust thereof And the heathens shall feare the name of Iehovah and all the Kings of the earth thy glory When Iehovah shall build up Sion shall appeare in his glory Shall turne unto the praier of the lowly and not despise their praier This shall be written for the generation after and the people created shall praise Iah For he hath looked downe from the height of his holinesse Iehovah from the heavens did behold the earth To heare the groaning of the prisoner to loose the sonnes of death To tell in Sion the name of Iehovah and his praise in Ierusalem When the peoples shall be gathered together the kingdomes to serve Iehovah Hee hath afflicted my strength in the way hee hath shortened my daies I said O my God take me not away in the midst of my days thy yeers are through generation of generations Afore time thou hast founded the earth and the heavens are the worke of thine hands They shall perish but thou shalt stand and they all shall wex old as a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not be ended The sonnes of thy servants shall dwell and their seed shal be established before thee Annotations FOr the poore agreeing to his estate or of the poore overwhelmed with feares cares sorrowes c. see Psal. 61. 3. Vers. 4. as smoke or with the smoke vanishing in the aire so Psal. 37. 20. The Hebrew letters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth with and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph as are one like another sometime put one for another as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth the place whereon fire burneth Compare Iob 30. 30. Vers. 5. as grasse or as the herbs smitten with blasting Amos 4. 9. to eat my bread The Chaldee applieth this to the bread of the soule the Law of God Vers. 6. to my flesh that is my skin as Iob 19. 20. so elsewhere skin is put for flesh Iob 18. 13. See also Lam. 4. 8. V. 7. a Pelican a bird living in wilde desolate places Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting and to be that fowle which we call the shovelard which swalloweth shell-fishes and after vomiteth them to get the fish It was a bird uncleane by the law Levit. 11. 18. Some thinke it to be the bittour which maketh a loud and dolefull noise Compare Iob 30. 29. Vers. 9. rage against me or vaunt against or would make a foole of mee the Greeke saith that praise me meaning fainedly The word signifieth to lift up with praise and glory and also ingloriously to vaunt rage or be mad see Psal. 5. 6. and 75. 5. The word against is here to be understood as in Prov. 8. 35. he that sinneth against me An example of such raging madnesse see against Christ Luke 6. 11. Vers. 12. declined or stretched out as the shadow of the Sunne when it is neere downe which though it seeme longer yet soone passeth away So Psal. 109. 23. and 144. 4. Vers. 13. sittest that is continuest as the Greeke explaineth it for sitting and standing as after in vers 27. are often used for sure and setled abiding The Chaldee addeth
the generation next after let his name be wiped out Let the iniquitie of his fathers bee remembred of Iehovah and the sinne of his mother bee not wiped out Let them bee before Iehovah continually and hee cut off the memory of them from the earth Because that hee remembred not to doe mercy but persecuted the poore afflicted and needy man and the smitten in heart to slay him And hee loved cursing and let it come unto him and he delighted not in blessing and let it bee farre from him And he cloathed himselfe with cursing as his raiment and let it enter as waters into his inward part and as oile into his bones Let it bee to him as a garment wherewith hee may cover himselfe and for a girdle wherewith hee may gird himselfe continually This be the worke of mine adversaries from Iehovah and of them that speake evill against my soule And thou Iehovih Lord doe with mee for thy Name sake for good is thy mercy deliver thou me For I am poore afflicted and needy and mine heart is wounded within me As a shadow when it declineth I am gone away I am tossed as the Grashopper My knees are feeble through fasting and my flesh is leane for fatnesse And I was a reproach to them they saw mee they shaked their head Helpe thou me Iehovah my God save me according to thy mercy And let them know that this is thine hand thou Iehovah hast done it Let them curse and doe thou blesse rise they up and be abashed and let thy servant rejoyce Let mine adversaries be cloathed with ignominie and let them cover themselves with their shame as with a cloke I will confesse Iehovah vehemently with my mouth and in the midst of many will I praise him For he will stand at the right hand of the needy to save him from them that judge his soule Annotations OF my praise that is which art praised of me as Psal. 22. 4. or which praisest and justifiest mee against the calumnies of mine enemies 2 Cor. 10. 18. Rom. 2. 29. Numb 12. 7 8. cease not or bee not silent see Psalme 28. 1. of diceit that is the deceitfull men as the Greeke explaineth it so pride for proud person Psalme 36. 12. are or have opened to wit themselves Vers. 4. and I prayer to wit I made or give my selfe to prayer as the Greeke and Chaldee saith I prayed or I am a man of prayer So I peace Psal. 120. 7. See also 1 Cor. 14. 33. Vers. 6. Set in office or Make visiter or over-seer see verse 8. the wicked one the devill as 1 Ioh. 2. 13 14. and 3. 12. and 5. 18. or generally wicked rulers the adversary in Hebrew Satan in Greeke the Devill who is an adversary to mankind 1 Pet. 5. 8. Rev. 12. 9. at his right hand to resist and overcome him Zach. 3. 1. and this is spoken of all his foes as of one man or of some one speciall as Doeg enemy to David 1 Sam. 22. 9 c. Iudas to Christ Ioh. 13. 2. But God is at the right hand of the poore vers 31. Psal. 16. 8. Vers. 7. wicked that is as the Greeke saith condemned See the Notes on Psal. 1. 1. to sinne that is turned to sinne and so abominable Prov. 28. 9. and 15. 8. Vers. 8. his office or charge visitation bishoprick Episcopée and this is applied to Iudas whose office was derived to Matthias Act. 1. 16 20 26. A Bishop and bishops charge so called of visitation is a common name to all overseers and offices Numb 4. 16. and 31. 14. Ezek. 44. 11. 2 King 11. 15. 2 Chron. 34. 12 17. Nehem. 11. 9. Vers. 9. fatherlesse or orphans and this is a curse of the law Exod. 22. 24. Ier. 18. 21. Vers. 10. wander rogue about as vagabonds Gen. 4. 12. Vers. 11. the Creditor he to whom he is indebted or the extortioner let him seise on all his goods his labour goods gotten by his labour Vers. 13. posteritie or his last end see Psal. 37. 37. to cutting off or appointed to be cut off to perdition or to destruction as the Greeke explaineth The verbe active is of passive signification as Psal. 32. 9. and 36. 3. Vers. 15. memory or memoriall Psal. 34. 17. Iob 18. 17. Vers. 16. smitten with griefe that is sorrowfull or as the Greeke saith pricked in heart So verse 22. See Psal. 102. 5. and 34. 19. Vers. 17. let it come or it shall come and so after Vers. 18. his raiment or a mantell let it enter or it entred It may be understood of his delight in cursing which pleased him as water and oile or of the efficacy of the curse that should pierce his owne bowels and bones as Num. 5. 22. Vers. 20. the worke that is the wage or reward due for his worke so Lev. 19. 13. Isa. 49. 4. Iob 7. 2. Ezek. 29. 20. Vers. 21. Iehovih the Name of God see Psal. 68. 21. doe to wit mercy as the next words shew and is expressed Psal. 18. 51. See also Psal. 103. 9. where the word anger is omitted Vers. 23. I am gone or am made to goe or depart namely towards my grave as Psal. 58. 9. See also Psal. 102. 12. 1 Chron. 17. 11. tossed as the grashopper or shaken off as the Locust which hath no nest or biding place but is driven to and fro being a fearefull creature Nahum 3. 17. Iob 39. 23. or which is carried away with the wind Exodus 10. 1◠Vers. 24. feeble or loosened so that I am ready to stumble and fall So Paul calleth them loose or feeble knees Heb. 12. 12. from Isa. 35. 3. for fatnesse or for oile that is for want of fat or oile as for the fruits is for want of the fruits Lam. 4. 9. for five is for want of five Gen. 18. 28. for fornication 1 Cor. 7. 2. is for to avoid fornication Or we may turne it without fat for the Hebrew min sometime signifieth without Iob 21. 9. Vers. 25. shaked or wagged a signe of scorne Psal. 22. 8. Vers. 27. thine hand that is thy handy worke Vers. 28. rise they up to wit against me as the Greeke explaineth it and be they abashed as disappointed of their purpose Vers. 30. of many or of the mighties of great men as the Chaldee saith of wise men but the Greeke translateth of many Vers. 31. at the right hand to assist contrary to Satan verse 6. that judge that is condemne and persecute him to death PSAL. CX David prophesieth of Christs Kingdome 4 his eternall Priesthood 5 his Conquest 7 and his Passion A Psalme of David IEhovah assuredly said unto my Lord Sit thou at my right hand untill I put thine enemies the footstoole of thy feet Iehovah will send out of Sion the rod of thy strength rule thou in the middes of thine enemies Thy people shall be voluntaries in the day of thy power in the beauties of holinesse of the wombe of the early morning
his greatnesse or majestie in speciall mercie towards his owne people and against their enemies which is the fourth argument of his praise Compare Deut. 3. 24. and 9. 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19. Luke 1. 46 49 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatnesse and is applied to the greatest state of Polities or Common-weales which is to be minded here Vers. 4. flute or dance Psal. 149. 3. Virginals or stringed instruments this word is not else-where in Scripture Organ or the Organon as the Greeke translateth it the Hebrew name signifieth a lovely or delightfull instrument it is one of the ancientest of the world invented by Iubal Gen. 4. 21. and an instrument of joy Iob 21. 12. 30. 31. well sounding Cymbals Hebr. Cymbals of hearing that is easie or delightfull to be heard which the Greeke translateth well sounding The Cymbals were of metall as bels and have their name of their shrill tinckling sound loud sounding or joyfully sounding or tinckling as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound Vers. 6. all breath or every breath that is every thing that hath breath this word is used for the breath that God inspired into man Gen. 2. 7. and so for mans minde or immortall soule Isa. 57. 16. and usually is applied to man and to the breath of God Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things Compare Rev. 5. 13. where every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them were heard saying Vnto him that sitteth upon the Throne and unto the Lamb be blessing and honour and glory and power for ever and ever Amen The end of the Booke of Psalmes A TABLE DIRECTING TO SOME principall things observed in the Annotations of the Psalmes A ABashing what it signifieth Psal. 6. 11. Aedom described Psal. 60. 10. Aegypt Psal. 68. 32. the plagues of Aegypt described Psal. 78. 44 c. and 105 28 c. Aethiopia Psal. 68. 32. Almighty Shaddai how God is so called Psalm 68. 15. Alone diversly taken Psal. 4. 9. Amalek Psal. 83. 8. Amen what it signifieth Psal. 41. 14. Ammonites Psal. 83. 8. Angels Psal. 68. 18. and 104. 4. And in stead of For Psalm 1. 3. and 7. 10. and 55. 13. And for but Psal. 55. 14. And for that Psal. 43. 4. and 49. 10. And a signe of passion Psal. 2. 6. and 115. 3. Anger outward as wrath inward Psal. 2. 5. Arrowes what they meane Psal. 18. 15. and 45. 6. Asaph who he was Psal. 50. 1. B BElial what it meaneth Psalm 18. 5. and 41. 9. Baal what it signifieth and how it is turned into Bosheth Psal. 106. 28. Bands signes of subjection Psal. 2. 3. Babel described Psal. 1. 37. 1. Being for continuing Psal. 64. 8. Blessed a title given to God Psal. 68. 36. Blessing diversly used Psal. 3. 9. O Blessed or Happy how it differeth from the former Psal. 1. 1. Blouds and man of blouds what they meane Psal. 5. 7. and 51. 16. Bounteous Princes Psal. 47. 10. Bounteous reward Psal. 13. 6. Bread for all food Psal. 78. 20. Brookes what they are and of what use Psalm 1. 3. Burnt offering what it was Psal. 20. 4. C CAptivity for captives Psal. 14. 7. and 68. 19. Cedar-tree described Psal. 29. 5. Cherub Cherubims what they were Psalm 18. 11. Christ or Anointed Psal. 2. 2. Commanding diversly used Psal. 42. 9. Condemne as guilty Psal. 5. 11. Confession diversly used Psal. 6. 6. and 32. 5. and 50. 14. Corrupt not a title of some Psalmes Psal. 57. 1. Corruption Psal. 16. 10. Corrupting ditch or pit wherefore so called Psal. 7. 16. Covenant what it signifieth Psal. 25. 10. Striking covenant Psal. 50. 5. Covetous or gain-thirsty whereof it is named Psal. 10. 3. Courts of Gods house Psal. 65. 5. Cursing Psal. 10. 7. D DAughter for Congregation Psal. 9. 15. Daughters for Villages Psal. 48. 12. David put for Christ Psal. 18. 50. 40. 1. 89. 4. Day for time of affliction Psal. 37. 13. 18. Deceit whereof named Psal. 5. 7. Decree or Statute what it meaneth Psal. 2. 7. Degrees what they meane Psal. 120. 1. Devils whereof they are named Psal. 106. 37. Doing for yeelding fruit Psal. 1. 3. E EDom described Psal. 60. 10. Egypt Misraim Psal. 68. 32. F FAce for anger Ps. 21. 10. Face for grace Psal. 27. 8. and 42. 6. Faithfull what it meaneth Psal. 19. 8. False vanity Psal. 12. 3. Falsly denie Psal. 18. 45. Favourable acceptation Psal. 5. 13. Feare for God Psal. 76. 12. Feare for Gods worship c. Psal. 19. 10. for walking in his waies Psal. 34. 10. and 128. 1. Feeding what it meaneth Psal. 23. 1. Finding diversly used Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2. First-borne ministers of God Psalm 78. 51. the Chiefe over others Psal. 89. 28. Fooles vaine-glorious Psal. 5. 6. Foole Nabal Psal. 14. 1. Foole Aevil Psal. 38. 6. Foole unconstant Psal. 49. 11. Forgiving what it meaneth Psal 25. 18. G GAtes of death Psal. 9. 14. Gates of the daughter of Sion Psal. 9. 15. Gates of justice Psal. 118. 19. Gathering diversly used Psal. 26. 9. Generation what it meaneth Psal. 12. 8. Girding what it meaneth Psal. 76. 11. Giving for putting setting c. Psal. 4. 8. and 8. 2. Giving for granting suffering Psal. 16. 10. Gladnesse gladsomnesse outward as joy is inward Psal. 2. 11. Glorious majesty Psal. 8. 2. Glorie or Honour whereof it is named Psal. 3. 4. 85. 10. Glorie for the tongue Psal. 16. 9. Glorying or praising ones selfe Psal. 34. 3. God Elohim what it meaneth Psal. 3. 3. God El Psal. 5. 5. Gods for Angels Psal. 8. 6. and 97. 7. Gods for Magistrates Psal. 82. 1 6. Gods name added to things for excellency Psalm 36. 7. The living God Psal. 42. 3. Gospell or Evangelie whereof it is named Psalm 40. 10. Gracious Saint what it meaneth Psal. 4 4. H HAlelu-jah Psal. 104. 35. and 135. 1. Harpe Psal. 33. 2. Heavens what they are Psal. 8. 9. Hell what it meaneth Psal. 16. 10. Heritage Heire Inheritance what they meane Psal. 2. 8. Hiding the face what it siguifieth Psal. 13. 2. High refuge what it is Psal. 9. 10. Hopefully wait Psal. 31. 25. Horne for power glory Psal. 18. 3. and 75. 5 11. Hosts or Sabbath Gods title Psal. 24. 12. House whereof it is named Psal. 5. 8. Hypocrites why so called Psal. 35. 16. I IAakob what it meaneth Psal. 14. 7. Iah the name of God Psal. 68. 5. Idols whereof they are named Psal. 106. 36. Iehovah the name of God and Christ opened Psa. 83. 19. and 97. 1. Iehovih or God Psal. 68. 21. Ierusalem described Psal. 51. 20. Iles for Gentiles Psal. 97. 1. In often noteth the cause of a thing Psal. 31. 2. In for of Psal. 87. 3.
the well eating and chewing of her spirituall food from the washing the second praise of her teeth that they are white and cleane as washed sheep which seemeth to respect besides comelinesse the purity of the spirituall meat wherewith she is fed as it is a part of Iudahs blessing that his teeth should be white with milke Gen. 49. 12. beare twinnes as fruitfull ewes bring forth twinnes of equall bignesse so the teeth are set in double rankes one answerable to another which is the third property for which they are praysed bereaved of the yong or robbed of the yong by miscarying or any other accident Barren is that which beareth not Esa. 54. 1. but the word here used signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth against the inconveniences forementioned These teeth of the Church which chiefly serve to eate with may here meane her courage and strength against her enemies as is prophesied of Israel hee shall eate up the Nations his enemies Num. 24. 8. or rather her judging discerning esteeming and applying of the word of God and seales of his Covenant for the comfort and nourishing of her soule so chewing the cudde and feeding by faith upon the promises of God which are often made under the similitude of eating and drinking as in Psal. 22. 26. Prov. 9. 5. Esa. 65. 13. Ioh. 6. 41. 50. 51. Some referring this to persons understand by the teeth the Ministers of the word that breake and as it were chew the bread of life unto and for the people So the Chaldee expoundeth these teeth to bee the Priests and Levites that did offer and eate the sacrifices in Israel Vers. 3. a threed or a lace a line aribband of scarlet that is thinne in substance red of colour as scarlet double-dyed which two things are the grace of the lips Here by the lips of the Church are commended her doctrines reproofes prayers prayses c. For the lips are the instruments wherwith words are uttered whether in prayer as Zeph. 3. 9. Psal. 21. 2 or praise and thankes as Psal. 66. 3. Heb. 13. 15. or vowes as Psal. 66. 13. 14. or doctrine Mal 2. 6. 7. Psal. 119. 13. or pleading as Iob 13. 6. or comfort as Iob 16. 5. or any other speech All these shee uttereth not with swelling words of vanity or taught by humane wisedome but by the Spirit of God who hath poured grace into her lippes and by faith in the blood of Christ wherein her doctrines prayers comforts are all dyed and coloured 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons signifie the administers of the word and prayer as the Chaldee paraphrast applyeth it to the high Priest in Israel and his prayers for the reconciliation of the Church on Atonement day Levit. 16. Other of the Iewes expound it of the singers in Israel comely gracious and to be desired see the notes on Song 1. 5. So our praises of God are said to be pleasant and comely Psal. 147. 1. and we are commanded that our speech be alway with grace Colos. 4. 6. thy temples Hebr. thy temple that is each of the temples of thine head Here by the cheekes also may be meant as the Greeke version here hath it which are adjoyned to the temples whose red colour like a peece of pomegranate when it is cut are a part of the beauty of the face and a signe of modestie and shamefastnesse So here in the Church it betokeneth her reverend and modest countenance as fearing and taking heed lest shee should speake or doe amisse or blushing if she hath failed Some doe explaine this to signifie the Governours of the Church and the similitude of the pomegranate to denote the fruit and benefit that commeth by such The Chaldee also expoundeth it of the King in Israel and the locke after mentioned of the Governours under him Vers. 4. like the towre of David whereof mention is made in Nehem. 3. 19. 25. or the fort of Zion which David tooke and builded 2 Sam. 5. 7. 9. Hereby is meant that her necke was upright high and strong for the necke is named in Hebrew Tsavvaar of firmnesse and strength a Tower Migdal is a building great and high Esa. 2. 15. This signifieth the magnanimity and courage the sure hope the bold and comfortable cariage of the Church whiles shee being by faith united unto Christ her head doth no longer bow downe her necke to beare the yoke of her enemies to serve Satan and sinne any more or to bee a servant unto men Rom. 6. 17. 18. 1 Cor. 7. 23. but by the weapons of her warfare which are not carnall but mighty for God 2 Cor. 10. 4. shee standeth and withstandeth in the evill day taking the shield of saith the sword of the Spirit which is the word of God and other like armour wherewith shee defendeth her selfe and discomfiteth all her enemies Ephes. 6. 11. 17. so that her necke is like the horses clothed with thunder and terrour Iob 39. 19. The contrary state of the Church was figured by the captivity of Babylon when her necke was under persecution and her transgressions as ayoke were wreathed and come-up upon her necke Lam. 5. 5. and 1. 14. See after in Song 7. 4. The Hebrewes in their Chaldee Paraphrase expound this necke to meane the Chiefe of the Session or great Councel in Israel for an armorie to hang swords on and other like weapons of warre The Hebrew word Talpijoth used onely in this place is by the Greeke left uninterpreted Thalpioth and seemeth to be derived of Thalah to hang and pijoth two-edged swords meaning all instruments to offend or wound the enemy as the bucklers and shields after mentioned were to defend her selfe bucklers hang or are hanged a buckler hath the name in the originall of protection or defence the word following shields which seemeth to be borrowed from the Hebrew name Shiltei hath the signification of power or dominion as being used of great and mighty men Such bucklers and shields of David were sometime kept in the house of God 2 Chro. 23. 9. and as the taking away of shields from the enemy was a signe of victorie 2 Sam. 8. 7. so the hanging of them up on walles was a signe of glory Ezek. 27. 11. of mighty men This hath reference to Davids worthies or mighty men who held strongly with him in his kingdome and with all Israel to make him King whose names and heroicall deedes are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in Davids towre for moniments are here taken for figures and examples of all the mighty men of God which by the shield of faith in God and Christ the shield of his people have done many great and mighty workes as the Apopostle bringeth a cloud of witnesses in Hebr.
countrey a place of corne Vines figtrees Pome granat-trees c. as Ioel 11. 12. in the villages or by the Cypresse trees for the Hebrew Cepharim may signifie both but the Greeke also interpreteth it villages and such country villages are distinguished from fenced cities 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ that they may goe together into the field and villages to looke unto their husbandry how it prospered and whether the trees there planted did flourish and fructifie as the next words manifest Hereby their desire and care is signfied for the encrease and propagation of the gospell abroad in the world for the field in the parable is the world Matth. 13. 38. And as Christ himselfe in the dayes of his flesh went about all the cities and villages preaching the gospell Matt. 9. 35. Mark 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19. so afterward both hee in spirit walked among the golden Candlestickes of his Churches looking to their wayes Revel 2. and 3. and his Apostles went againe to visit their brethren in every City where they had preached the word of the Lord and to see how they did Act. 15. 36. Such a cate is here intimated that the Lords field might bee visited where hee had like a wise husband man prepared and fitted his worke Prov. 24. 27. Verse 12. Let us get up early or Let us rise betimes in the morning another act of diligence and care Psal. 127. 2. such as God performed to Israel of old when hee rose up early and sent his Prophets unto them because hee had compassion on them and the Prophets rose-early and spake unto them 2 Chron. 36. 15. Ierem. 25. 3. 4. to the vineyards that is the Churches or places where the Gospell had beene planted so the house of Israel was the Lords Vineyard Esay 5. 7. The Chaldee also expoundeth this of the house or place of assembly for learning Gods Law the tender grape the first small-grape of this see Song 2. 13. 15. open it selfe that is appeare and so give a sweet smell the Greeke interpreteth it flourish it meaneth the first appearance of fruit before the grapes be any thing neere ripe a token that the Spring is come and that Summer is nigh as Song 2. 12. 13. The Chaldee Paraphrast applyeth it to the time of Israels redemption pomegranates or pomegranate-tres such doe signifie the particular persons in the Churches full of grace and good works See Song 4. 13. there will 〈◊〉 give my loves The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith confession thankes good workes c. there in the Vineyards of the Churches in the societie of the Saints For the Lord keepeth his Vineyard and watereth it every moment hee causeth them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 3. 6. And I will bring forth saith the Lord a seed out of Iakob and out of Iudah an inheritor of my mountaines and mine elect shall inherite it and my servants shall dwell there There shall the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. Esay 65. 9. Ezek. 20. 40. 41. Vers. 13. The Mandrakes Dudaim which the Greeke also called Mandragoraes or Mandrakes have allusion in name to Dodim loves forementioned and Dod that is Beloved as she after calleth Christ. Mandrakes grew in the field and were found in the daies of wheat harvest as the historie sheweth in Gen. 30. 14. c. It appeareth by 〈◊〉 chels desire there of them by the smell that here they are said to give that they were very lovely and pleasant differing from the Mandrakes that grow in these parts The Chaldee paraphrast calleth it Balsemon Balsam give a smell or an odour that is are fragrant and yeeld a pleasant savour so the Uines are said before to give a smell Song 2. 13. and the Spikenard of the Spouse Song 1. 12. at our-doores or by our doores which seemeth to be opposed unto the fields where Mandrakes grew as after new fruits are opposed unto the old signifying that both at home and abroad neer far the fame and odour of graces in Gods people spread it selfe For a thing is said to be at the doores when it is nigh at hand Mat. 24. 53. precious things or dainties pleasant fruits delightfull graces see the notes on Song 4. 13. 16. new and old signifying here by variety and plenty Lev. 26. 10. and old fruits are oft times better then new as Luk. uk 5 39. So â—ow the state of the Church instructed unto the Kingdome of heaven is like the housholder which bringeth forth out of his treasurie things new and old Matt. 13. 52. laid them up or hidden treasured stored-up to be reserved safely kept The Chaldee paraphraseth thus Now rise O King Christ receive the Kingdome 〈◊〉 〈◊〉 have layd up for thee As the goodnesse of God is great which he hath laid up for them that feare him Psal. 31. 20. so all the goodnesse and fruits of grace that flow from his people are unto his honour and praise consecrated unto him For of him and through him and for him are all things to him 〈◊〉 glory forever Amen Rom 11. 3â— CHAPTER VIII VVHo will give thee as a brother to me sucking the breasts of my mother I would finde thee without I would kisse thee also they shold not despise mee I would leade thee I would bring thee into my mothers house thou shouldest instruct mee I would cause thee to drinke of spiced wine of the juce of my Pomegranate His left hand under mine head and his right hand imbrace mee I adjure you ô daughters of Ierusalem why should yee stirre and why should yee stirre-up the Love untill it please Who is this that commeth-up out of the wildernesse that leaneth upon her Beloved Vnder the apple-tree I stirred up there thy mother painfullybrought thee forth there she painfullybrought forth that bare thee Set me as a seale upon thine heart as a seale upon thine 〈◊〉 for love is strong as death zeale is hard as hell the coales thereof are coales of fire the flame of Iah Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love contemning they would contemne it We have a little sister and she hath no breasts what shall wee doe for our sister in the day when she shall bee spoken of If shee bee a wall wee will build upon her a pallace of silver and if shee be a doore wee will inclose her with boards of Cedar I am a wall and my breasts as to w 〈…〉 then was
I in his eyes as one that findeth peace 〈…〉 on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver 〈◊〉 My Vineyard which is mine is before 〈…〉 ô So 〈◊〉 and two hundred to those that keepe the 〈◊〉 thereof Thou that dwellest in the gardens the companions attending to thy voice 〈◊〉 thou me to heare Hee my beloved and bee thou like to a Roe or to a 〈◊〉 of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dreâ—ch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a â—â—es likenes 〈◊〉 a yong Hart on 〈◊〉 of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing iâ— nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To 〈◊〉 the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here
my fellowes are against me 〈◊〉 what can I do seeing they are moe then I. And if he 〈◊〉 speake he is in the compasse of this HE THAT WAâ—â—ETH as A TALEBEARER REVEALETH SECRETS Prov. 11. 13. Maim in Sanhedrin ch 22. s. 7. Whereto the Greeke version of that place agreeth A double-tongued man revealeth counsels or secrets 〈◊〉 the Synedrion or Council And so in Proverbs 20. 19. The Ierasalemy Thargum followeth the formet exposition but with another phrase expounding this Law thus My people the house 〈…〉 rael yee shall not follow the third or the threefâ—â— tongue against your neighbours meaning hereby the slaunderous or calumniating tongue So 〈…〉 Psalme 101. 5. He that slandereth or hurteth with the tougue is translated there by the Chaldee He that speaketh with a third tongue and in Psal. 140. 12. A man of tongue that is an evill tongued or evill speaker the Chaldee expounds it A man which speaketh with a third tongue And hence is that phrase of Iesus ben Syrach in Ecclus. 28. 14. A third tongue hath disquieted many and in v. 15. A third tongue hath cast out vertuous women meaning calumniators backbiters These are called of the Hebrews treble tongued for the much hurt which they doe to their neighbours whom they calumniate and to whom they tell it and to themselves Our wise men have said the evill tongue ki 〈…〉 three the speaker and the receiver and him that is spoken against but the receiver more then the speaker Maimony in Degneth chap. 7. sect 3. 〈◊〉 against the blood that is not stand and see thy neighbors blood spilt thou withdraw thy helpe from him either by word or deed So the Hebrewes explaine this Law saying Hee that pursueth his neighbors to kill him all Israel are commanded to deliver the pursued from the hand of the pursuer yea though it be by the life of the pursuer As if he hath been neighbors to leave off and yet hee pursueth him c. hee may be killed And if they can deliver him with the lesse of some of the pursuers limmes as by striking off his hand or breaking his leg or striking out his eye let them doe it Who so can deliver him by bereaving the pursuer of a limme and doth not but killeth the pursuer that man sheddeth blood and is guiltie of death how be it the Magistrates may not put him to death Whose can deliver and doth not transgresseth this law Thou shalt not stand against thy neighbours blood And so bee that seeth his neighbour sinking in the sea or theeves or some wilde beasts comming upon him and can deliver him either by himselfe or by hiring of others to deliver him and doth not or that hath heard that infidells or other wicked have purposed his evill or bid asnare for his neighbour and he discloseth it not unto him and the like he that thus doth breaketh this Law Thou shalt not staÌ„d against the blood of thy neighbour Mamony tom 4. tret of Murder ch 1. sect 6. 7. 13. 14. It implieth also all other wayes whereby a man may keepe himselfe or others from spilling innocent blood as in case of judgement or the like So Thargum Ierusalemy expoundeth it Thou shalt not keepe-silent the blood of thy neighbour in the time that thou knowest the truth in judgement And this Law is joyned with the former of tale-bearing as that which often causeth blood-shed and the Prophet complaineth In thee are men that cary tales to shed blood Ezek. 22. 9. Vers. 17. not hate thy brother by brother is meant here any other-man therefore Christ blamed the Pharises glosse Thou shalt love thy neighbour and hate thine enemie and hath said unto us Love your enemies Mat. 5. 43. 44. And this Law followeth the former about blood because Whosoever hateth his brother is a murtherer 1 Ioh. 3. 15. And because hatred often riseth of offences he commandeth to rebuke and not to hate for such things which the Hebrewes explaine thus When one man sinneth against another he must not inwardly hate him and keepe silence as it is said of the wicked And Absalom spake 〈◊〉 his brother Amnon neither good nor bad for Abs 〈…〉 hated Amnon 2 Sam. 1 3. 22. but he is commanded to make it knowne unto him and to say why hast 〈◊〉 done thus unto me Maimony in Degnoth ch 6. sect 6. in thy heart the Greek translateth in thy mind or thought which is an effect of the heart as in luke 1. 51. there is mentioned the thought or imagination of their heart So in Coloss. 1. 21. the Apostle speaketh of enemies in their minde and I will write my Law in their heart ler. 31. 33 is expounded in their minds Heb. 10. 16. rebuking thou shalt rebuke that is thou shalt in any wise rebuke 〈◊〉 plainly soundly reprove The originall signifieth to rebuke with conviction or argument by words to shew what is right and to refell the contrary as to reason Iob 13. 3. Esay 1. 18. to convince Iob 32. 12. to reprove Esay 11. 4. And it is opposed both unto hatred nourished in silence as here and in 2 Samuel 13. 22. and unto flattery Prov. 28. 23. The same Law is given by Christ in Luk. 17. 3. If thy brother sinne against thee rebuke him and if he repent forgive him This duty David desired saying Let the just smite me c. and let him rebuke me Psalme 141. 5. and it is the meanes both to nourish love among the wise Prov. 9. 8. and to encrease knowledge among the prudent Prov. 19. 25. and to procure a goodblessing Prov. 24. 25. The Hebr. doctors say He that seeth his neighbour sin or walk in a way not good is commanded to admonish him to doe better and to certifie him that he sinneth against himselfe by his evill deeds as it is written Rebuking thou shalt rebuke thy neighbour He that rebuketh his neighbour whether it be for things betweene him and him or betweene him and God he must rebuke him betweene him and himselfe alone and speake unto him gently and with a soft tongue and let him know that he speaketh not unto him but for his good to bring him to the life of the world to come If he receive it of him it is well if not let him rebuke him the second and third time and so continually a man is bound to rebuke him untill the sinner resist him and say I will not heare thee Maimony in Degnoth ch 6. sect 7. not beare sinne for him This is the usuall and proper meaning of the Hebrew words as after in Leviticus 22. 9. Numbers 18. 32. and the Greeke and Chaldee versions so explaine it and Chazkuni confirmeth it by the like Gnalaiu saith hee for his sake sake as in Psal. 44. for for thy sake are wee killed all the day c. It teacheth that he who rebuketh not his brother for sinne shall beare sinne that is punishment for his sake because
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