either sitting or lying but this night lying onely Then the table is brought againe before him and hee faith This Passeover which wee eat is in respect that the Lord passed over the houses of our fathers in Egypt Then holdeth hee up the bitter herbs in his hand and saith These bitter herbs which wee eat are in respect that the Egyptians made the lives of our fathers bitter in Egypt Then hee holdeth up the unlevened bread in his hand and saith This unlevened bread which wee eat is in respect that the dough of our fathers had not time to bee levened when the Lord appeared unto them and redeemed them out of the hand of the enemie and they baked unlevened cakes of the dough which they brought out of Egypt Exodus 12. 39. Then hee saith Therefore are wee bound to confesse to praise to laud to celebrate to glorifie to honour to extoll to magnifie and to ascribe victory unto him that did unto our fathers and unto us all these signes and brought us forth from servitude to freedome from sorrow to joy from darknesse to great light and wee say before him Halelujah Halelujah Praise O yee servants of the LORD c. unto the fâ—â—â—trocke to a fountaine of waters that is the hundred and thirteenth and to the end of the hundred and fourteenth Psalme Then they blesse the Lord which redeemed them and their fathers out of Egypt and hath brought them unto that night to eat unlevened bread therein and bitter herbs And hee blesseth GOD who createth the fruit of the vine and drinketh the second cup. After this hee blesseth for the washing of hands and washeth his hands the second time and taketh two cakes parteth one of them c. and blesseth GOD that bringeth bread out of the earth Because it is said the bread of affliction or of povertie Deuteronomie 16. 3. as it is the manner of the poore to have broken meat so heere is a broken part Afterwards hee wrappeth up of the unlevened bread and of the bitter herbs together and dippeth them in the â—auce and blesseth GOD which commanded to eat unlevened bread and bitter herbs and they eat Then hee blesseth GOD which commanded the eating of the sacrifice and hee eateth the flesh of the feast offring and againe blesseth GOD which commanded the eating of the Passeover and then hee 〈◊〉 of the body of the Passeover After this they â—it long at Supper and eat every one so much as he will and drinke as much as they will drinke Afterward he eateth of the flesh of the Passeover though it bee but so much as an olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remaine in his mouth After this he lifteth up his hands and blesseth for the third cup of wine and drinketh it Then filleth hee the fourth cup and accomplisheth for it the Praise or Hymne and sayeth for it the blessing of the Song which is All thy workes praise thee O Lord c. Psalme 145. 10. and blesseth God that created the fruit of the vine and tasteth nothing at all after it all the night except water And hee may fill the fift cup saying for it the great Hymne the hundred thirty sixe Psalm Confesse ye to the Lord for hee is good for his mercie endureth for ever unto the end of that Psalme But he is not bound they say to that cup as to the foure former cups These things are shewed by Maimony in his treatise of Leven and unlevened bread chapter 8. where also hee noteth some differences at this time when having no Temple they can have no sacrifice neither kill the paschall Lambe but onely use the unlevened bread bitter herbs and wine in their private houses After in his Copie of the Haggadah or Narration of the Passeover hee sheweth what words they used at the breaking and delivering of the unlevened bread This is the bread of affliction which our fathers did eat in the land of Egypt whosoever is hungry let him come and eat whosoever hath neede let him come and keepe the Passeover c. These observations of the Iewes whiles their common-wealth stood and to this day may give light to some particulars in the Passeover that Christ kept as why they lay downe one leaning on anothers bosome Ioh. 13. 23. a signe of rest and security and stood not as at the first Passeover neither â—ate on high as wee use Why Christ rose from supper and washed and sate downe againe Iohn 13. 4. 5. 12. Why hee blessed or gave thankes for the bread apart and for the cup or wine apart Marke 14. 22. 23. and why it is said hee tooke the cup after supper Luke 22. 20. also concerning the Hymne which they sung at the end Matthew 26. 30. and why Paul calleth it the shewing forth of the Lords death 1 Corinthians 11. 26. as the Iewes usually called their Passeover Haggadah that is a Shewing or Declaration But specially we may observe how the bread which was of old a remembrance of their deliverance out of Egypt was sanctified by the Sonne of God to bee a remembrance of his death and of our redemption thereby from Sathan 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise honour and magnifie the Lord than the Hebrewes had for their temporary salvation Verse 9. raw That raw whereof the Law warneth us is flesh whereon the fire hath begunne to worke and it is roasted a little but not fit for man to eat as yet saith Maimony in Korban Pesach chapter 8. S. 6. It might figure a full and due preparation by the preaching of the Gospell and shewing forth of Christs death with an examination of our selues that wee eat not unworthily and so eat judgement to our selves 1 Corinthians 11. 26. 28. 29. sodden at all or any way sod Hebr. sodden sod in water The Iewes explaine it so generally neither to be sodden in water nor in any other liquor or juyce of fruits Neither roasted and afterward sodden nor perboyled and afterward roasted c. Yet they say it was lawfull to baste it with wine or oyle or any liquor except water also lawfull to dip the flesh when it was roasted in liquors or juyce of fruits Maimony in Korban Pesach chapter 8. S. 7. 8. At the Passeover which Christ did eat the Euangelists mention his dipping of a sop and giving it to Iudas Iohn 13. 26. In seething the water is mixed with the flesh the forbidding whereof seemeth to teach the simplicitie that should be in Christ that wee know nothing but Christ and him crucified 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire a figure both of Gods Spirit compared to fire Matthew 3. 11. through which Christ offred himselfe to God Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer whiles he was made a curse for us by
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
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
is noted on Exod. 21. 6. tenth day This service being done upon this day every yeere shewed the inabilitie both of this Priesthood and of these sacrifices to make atonement in deed for the people as it is written For the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offred yeere by yeere continually make the commers thereunto perfect For then would they not have ceased to be offred because that the worshippers once purged should have had no more conscience of sinnes But in those there is a remembrance againe of sinnes every yeere For it is not possible that the blood of buls and of goats should take away sinnes Wherefore when Christ commeth into the world hee saith Sacrifice and offring thou wouldest not but a body hast thou prepared me Heb. 10. 1. 5. The commandement of fasting sanctifying this tenthday is againe repeated in Levit. 23. 27. 32. the sacrifices which it should have more then other dayes are expressed in Numb 29. 7. 11. And the Iubilee which was every fiftieth yeere began and was soiemnly proclaimed with trumpet upon this tenth day Lev. 25. 8. 9. a shadow of that acceptable yeere of the Lord the yeere of freedome which Christ hath proclaimed by the trumpet of his Gospell Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your soules the Greek translateth humble your soules by the soule the body also is comprehended even the whole person as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation is inwardly by godly sorrow for sinne which worketh repentance carefulnesse indignation feare vehement-desire zeale and revenge 2 Cor. 7. 10. 11. and a judging of our selves 1 Cor. 11. 31. and loathing our selves for the evils which we have committed Ezek. 6. 9. Outwardly by fasting and abstinence from all fleshly delights By the Hebrew canons they were to abstain this day from five things from meat and drink from washing themselves from anointing from putting on the shooes and all fine apparell and from carnall copulation Maimony in treat of the Rest of the tenth day c. 1. s. 4. 5. The Scriptures confirm these as David afflicted his soule with fasting Psal. 35. 13. Daniel by it and by not anointing Dan. 10. 3. 12. Israel by putting off their ornaments Ex. 33. 4. 6. David by going barefoot 2 Sam. 15. 30. wearing sackcloth Psal. 35. 13. and not washing nor anointing 2 Sam. 12. 20. 21. Vrias by not lying with his wife 2 Sam. 11. 11. But the chiefest of these was fasting and the day is called the Fast in Act. 27. 9. and the time by the law is from evening to evening beginning the ninth day of the moneth at even Levit. 23. 32. by which words the Hebrewes gather that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth and so in the end of it to tary in their affliction a little of the night after the tenth day and therefore that it was necessary to adde somewhat of the working day unto the holy day both before and after But they exempted from this fast such as were sicke and all children under nine yeeres of age Maimony in treat of the Rest of the tenth day chap. 1. sect 6. and chap. 2. sect 8. 10. Moreover under this name of afflicting themselves and fasting the Lord required the putting away of all sinne and amendment of life as to loose the bands of wickednesse to undoe the heavy burdens and to let the oppressed goe free and to breake every yoke to deale bread to the hungry to cover the naked and the like Esa. 58. 6. 7. And so it figured our mortification with Christ that as in the sacrifices killed his humiliation unto the death was fore-shadowed Phil. 2. 8. so by the humiliation of the Church our suffrings with him were signified our baptising into his death and buriall and our walking in newnesse of life our old man being crucified with him that the body of sinne might bee destroyed Rom. 6. 3. 4. 6. 1 Pet 2. 21. Vnlesse we doe this we may fast but the Lord seeth it not and afflict our soule but he taketh no knowledge neither can wee make our voice to be heard on high Esa. 58. 3. 4. any worke for this was a solemne sabbath verse 31. and by ceasing from worke figured that they which would have expiation and atonement by Christs day must cease from their owne workes to doe the worke of God beleeving in him whom hee hath sent Heb. 4. 10. Ioh. 6. 29. stranger in Greeke Proselyte by the homeborne are meant Israelites borne in that land the stranger was of the heathens joyned to the faith and Church of Israel such were bound to all Israels ordinances See Exod. 12. 19. 48. 49. Vers. 30. he shall that is God by the Priest as verse 32. shall make etonement or expiation to cleanse or purifie you Herein was figured the power and efficacie of Christs Priesthood and sacrifice that he expiateth and maketh atonement for our sinnes with God 1 Ioh. 2. 1. 2. and cleanseth us by his blood and spirit from all sinne 1 Iohn 1. 7. Romans 8. 9. 10. 11. Vers. 31. sabbathisme or rest this word the Apostle keepeth in Heb. 4. 9. and being joyned to the word sabbath it noteth an exact and carefull rest therfore God threatneth to destroy them that did any worke this day Levit. 23. 30. See also the notes on Exod. 16. 23. Vers. 32. whom he that is whom God shall anoint or which shall be anointed as the Greek translateth whom they shall anoint Such words are often used without designing any person as is noted on Genes 16. 14. By this anointed the high Priest is meant Levit. 21. 10. shall fill that is shall consecrate see Exod. 29. 9. The Greeke translateth shall perfect or consecrate his hands Herein he also figured the Sonne of God who is our high Priest perfected or consecrated for evermore Hebr. 7. 28. garments of holinesse the foure forementioned verse 4. called in Greeke a holy stole or robe which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation are arayed in white stoles or robes which they have washed and made white in the blood of the Lamb Christ. The mysterie of these garments is there touched and by it we may learne why the high Priest in the worke of Expiation might have none but white garments this day Vers. 33. the Sanctuarie of holinesse that is as the Greeke translateth the holy of the holy meaning the most holy place into which hee went first with incense and blood verse 12. 13. 14. 15. 16. the Tent the Holy place or first Tabernacle which he secondly expiated verse 16. c. all the people in Greeke all the congregation Because the expiation of the whole Church dependeth thus on the high
Paschal Lambe Levit. 23. 5. 8. see the notes on Exod. 12. 15. bread of affliction or bread of povertie so called because it was a memoriall of their affliction in Egypt and of their hasty comming out from thence before their bread had time to be leavened Exod. 12. 34. 39. Hereupon the Israelites used after the eating of the Paschall Lambe to breake a cake of unleavened bread and the father of the family gave every man a peece and said This is the bread of affliction which our fathers did eat in the land of Egypt c. as is shewed at large in the notes on Exod. 12. 8. That bread Christ consecrated to bee a memoriall to us of his afflictions and death for our sakes whereby his body was broken for us 1 Cor. 11. 24 25 26. in haste this word implieth a trembling and an hasty flight for feare of danger Deut. 20. 3. 2 Sam. 4. 4. 2 King 7. 15. See the notes on Exod. 12. 11. Vers. 4. seene with thee or seene appeare unto thee Leaven might not be eaten nor so much as left within their dwellings but carefully sought out and put away before the feast began The manner of doing it and meaning thereof is shewed on Exod. 12. 15. 19. thy coast or thy border the Greeke saith thy coasts Leaven might no way bee reserved for any use till after the Passeover but was purged out the day before and abolished either burnt or otherwise made away as is noted on Exod 12. 15. of the flesh the Greeke translateth plurally of the fleshes to imply the other sacrifices of the feast as well as the Paschall Lambe whereof whatsoever was left till morning was to bee burnt as a polluted thing Exod. 12. 10. The Hebrewes explaine this Law thus The feast-offering Chagigah of the fourteenth day is at mens liberty to offer but not bound And it is eaten for two dayes and one night like all the sacrifices of Peace-offerings Lev. 7. 15 16 17. And it is unlawfull to leave of the flesh of the Chagigah of the 14. day unto the third day as it is said in Deut. 16. 4. neither shall any thing of the flesh which thou shalt sacrifice in the evening in the first day remaine all night untill the morning By word of mouth wee have learned that this is a prohibition for leaving the flesh of the Chagigah of the fourteenth day unto the sixteenth day as it is said unto the morning till the morning of the second day Maimony in Korb Pesach ch 10. s. 13 Of this was that practise of the Iewes in Ioh. 18. 28. they went not into the Iudgement hall lest they should be defiled but that they might eat the Passeover meaning the Chagigah or Feast-offering of the Passeover for the Paschall Lambe was eaten the night before Marke 14. 12 c. Vers. 5. not sacrifice or not kill thy gates that is as both the Greeke and Chaldee expound it thy cities This was a perpetuall Law for the Pasche as the Hebrewes declare from this Law thus They kill not the Passeover but in the Court as the rest of the holy things yea in the time when the high places were permitted they sacrificed not the Passeover in a private high place who so offereth the Passeover in a private high place is beaten For it is said in Deut. 16. 5. Thou maist not sacrifice the Passeover in any of thy gates we have beene taught that this is a prohibition to kill it in a private high place although it be in the time when high places are permitted Maimony in Korban Pesach ch 1. s. 3. Vers. 6. about the going downe of the Sunne that is in the afternoone before Sunne setting for at Sunne setting the day ended For the time of killing see the notes on Exod. 12. 6. Vers. 7. shall boile or seeth so the Hebrew word properly signifieth and so both the Greeke and Chaldee doe translate it though the Greeke addeth another word thou shalt boile and rost and eat Therefore this cannot be meant of the Paschal Lambe which might not be boiled but rosted only Exod. 12. 8 9. but is spoken of the Chagigah or Feast-offering forementioned which might be boiled if they would and so they practised in Iosiahs Passeover they rosted the Passeover that is the Lambe with fire but the holy offerings they boiled in pots and in cauldrons c. 2. Chr. 35. 13 c. unto thy tents that is as the Greeke and Chaldee explaine it unto thy houses or dwellings See the notes on Num. 24. 5. Vers. 8. solemne assembly called in Hebrew Gnatserâ—th of retaining the people or of restraining them from worke in Greeke Exodion the Out-going of the feast in Chaldee an Assembly or Congregation See Lev. 23. 36. any worke to wit any servile worke as is expressed in Levit. 23. 8. Num. 28. 25. but worke about dressing meat or drinke might be done on the feast dayes but not on the Sabbath see the notes on Lev. 23. 3 7. Vers. 9. Seven weekes or Seven sevens to wit of daies The Greeke addeth Seven intire weekes See Lev. 23. 15. where they are called seven Sabbaths into the standing corne that is from the sixteenth day of Nisan or March at which time the Magistrates of Israel sent messengers to reape the sheafe the first-fruits of Barley harvest to wave it before the Lord from which day precisely they were to number these seven weekes untill Pentecost which was the fiftieth day as is shewed more largely in the Annotations on Levit. 23. 10. 15 16. Vers. 10. shalt observe Hebr. doe or make to wit holy see the notes on Exod. 34. 22. So after in vers 13. of weekes so called because it was seven weekes after the bringing of the sheafe at the Passeover and it was fifty dayes whereupon it is called in Greeke Pentecost Acts 2. 1. See Lev. 23. 15 16. a tribute of a voluntary offering or a contributioÌ„ of voluntarinesse that is a voluntary contribution of thine hand which the Greek translateth as thine hand is able The Hebrew Missah which is onely found in this place is a contribution as Mas is often used for a tribute or it is a sufficiency or enough as in Deut. 15. 8. enough for his want is by the Chaldee there expounded Missath the word which the Chaldee useth also here Wherefore this contribution here spoken of is neither the sacrifice appointed for the feast day in Num. 28. 27. 31. nor the two loaves and sacrifices with them commanded in Lev. 23. 17. 20. for these were not voluntary offerings but bounden duties which might not be omitted But over and beside theÌ„ God here appointeth men to bring unto him voluntarily what they could and would Vers. 11. shalt rejoyce this they were bound to doe and it was one of the three things required of the Israelites at every solemne feast see the notes on Ex. 23. 15. and after here on v. 14. his name in Chaldee his Divine
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
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.