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
shall hee bee to his brethren And he sayd Blessed be Iehovah the God of Sem and Canaan shall be a servant to them God perswade Iapheth that hee may dwell in the tents of Sem and Canaan shall be a servant to them And Noe lived after the Flood three hundred yeeres and fifty yeeres And all the dayes of Noe were nine hundred yeeres and fifty yeeres and hee dyed Annotations BE fruitfull the blessing first given to Adam Gen. 1. 28. is here renewed in the same words and the Greeke hereto addeth and exercise dominion or sub due it which the Hebrew expresseth in Gen. 1. Here it is impyled in the verse following Vers. 2. shall be upon every beast or be it upon them This is that soverainty which Adam had over the creatures before his fall though not after the same manner for then the creatures were subject of their owne accord now of feare and by constraint And although many beasts rebel against men and destroy them especially for some great sinnes Lev. 26. 22. 1 King 13. 24. 2 King 2. 24. yet as the Apostle saith every nature of wild beasts and of birds and of creeping things and things in the Sea is tamed and hath beene tamed of the nature of man Iam. 3. 7. Vers. 3. moving or creeping thing that is living that is as the Greeke in the former verse translateth moving things which live whereby things that dye alone or are not lawfully killed seeme unto some to bee excepted as after in the Law such are plainly forbidden to be eaten Lev. 22. 8. Exod. 22. 31. So the law touching uncleane beasts fowles fishes c. mentioned in Lev. 11. seemeth not to be given as yet And this was the ancient Rabbines judgement as in Breshith rabba they say What is that which Psal. 145. 7. teacheth us saying The Lord looseth the bound All beasts which have beene forbidden as uncleane in this world God will clense and licence them in the world to come of the Messias Even as to the sonnes of Noe at the first they were cleane as it is written Gen. 9. 3. every moving thing that is living to you shall bee for meat as the greene herbe c. As the herbe is permitted unto all so all beasts shall be permitted unto all as the greene herbe given before for meat to man and beast Gen. 1. 29. 30. Vers. 4. with the soule or in the soule that is the life for so the soule often signifieth Iob 2. 6. Ioh. 10. 15. 17. the blood this declareth what the former meant in the soule that is the blood a reason whereof is shewed in the law Lev. 17. 11. for the soule or life of the flesh is in the blood and in vers 14. the soule of all slesh is the blood thereof So this law against eating flesh with the life or blood seemeth to be against cruelty not to eate any part while the creature is alive or the flesh not orderly mortified and clensed of the blood 1 Sam. 14. 32. 33. 34. and this the reason following doth confirm Also the Hebrew Doctors make this the seventh commandement given to the sons of Noe which all Nations were bound to keepe as there had bin sixe from Adams time Which they reckon thus The first against idolatry worship of starres images c. The second against blaspheming the name of God The third against shedding of blood The fourth against unjust carnall copulations whereof they make sixe sorts 1. with a mans own mother 2. or with his fathers wife 3. or with his neighbours wife 4. or with his sister by the mothers side 5. or with mankind 6. or with beasts Five of which they gather to bee forbidden by Gen. 2. 24. the other by Abrahams speech Gen. 20. 12. The fift precept was against rapine or robbery The sixt to have judgement or punishment for malefactors And unto Noe was added the seventh this here mentioned which they understād to forbid the eating of any mēber or of the flesh of a beast taken from it alive Whosoever in the world transgressed any of these seven commandements wilfully the Iewes held he was to be killed with the sword as sheweth Maimony in Misneh treat of Kings chap. 9. But the Heathens that would yeeld to obey these seven precepts though they received not circumcision nor observed the other ordinances given afterward to Israel they were suffered to dwell as strangers among the Israelites and to so journe in their land as is shewed after upon Exod. 12. 45. and Lev. 22. 10. Vers. 5. And surely your blood This the Greeke translateth For even your blood so making it a cause and reason of the former prohibition of your soules that is your life blood whereby your persons are kept alive Or of your soules that is of your selves meaning that whoso killeth himselfe God will require his blood at his owne hands and judge him as a murderer So the Iewes expound these words Maimony in Misn. tom 4. treat of Murder chap. 2. S. 3. require or seeke out and consequently punish as Gen. 42. 22. Hereupon God is called the requirer or seeker out of bloods Psalm 9. 13. and so the punisher For where Moses saith in Deut. 18. 19. I will require it of him Peter expoundeth it he shall be destroyed from among the people Act. 3. 23. every beast So God ordained in the law that the beast which killed a man should be put to death Exod. 21. 28. But the Iewes apply this against such men as procure their neighbours death by any wilde beast Maimony in the foresaid place of every mans brother this the Chaldee translateth of the man that shall shed his brothers blood By brother is meant any other man as the next verse sheweth for God made all man-kind of one blood Act. 17. 26. The Iew Doctors understand this of such as lend or hire another man to kill their neighbour Maimony ibidem Vers. 6. He that sheddeth c. meaning wilfully for he that killed his neighbour unawares his life was provided for by the law in Num. 35. 11. by man shall his blood be shed that is by the Magistrate whose power is here stablished for killing all wilfull murderers as the Chaldee expresseth it saying with witnesses by sentence of the Iudges shall his blood be shed This was one of the seven commandements given to the sonnes of Noe forementioned And this accordeth with the law Num. 35. 29. 30. but private men may not use the sword Mat. 26. 52 Rom. 73. 4. image of God and so the injury is not onely to man but to God him-selfe The image of God in men is defaced by sin but not wholly and mans nature having a soule spirituall vnderstanding immortall c. still remaineth wherein part of Gods image is yet to bee seene in man So the Apostle useth a like reason against the cursing of men Iam. 3. 9. And the law after commandeth that no satisfaction should bee taken for the life
upon an altar without saying Hee that offreth without is not guilty till he offer upon 〈…〉 tar which he hath made without but if hee offer 〈…〉 Rocke or on a stone he is free to weet from the judgment of death for it is not called Korban an offring except it be on an Altar yea though it be without as it is written in Gen. 8. 20. And Noe built an 〈◊〉 Maim in Maas hakorbanoth chap. 19. sect 1. Vers. 9. doore of Tent and so in ages following to the doore of the House or Temple that is in the courtyard And if the Tabernacleor Temple should haply bee burnt as it was by the Babylonians 2 King 25. 9. yet was it lawfull to offer in the courtyard upon the altar as Ezra did after their returne Ezr. 3. 3. 4. 5. 6. So the Hebrewes say Who so killeth holy things at this time and offreth thâ—â— out of the Court is guilty because it is meet he 〈◊〉 offer within For loe it is lawfull to offer although that be no house Because the first holinesse sanctâ—fieth fâ— that time present and for the time to come Mai 〈…〉 iâ— Mâ—â—s â—akorb chap. 19. sect 15. It figured that our service unto God must bee by faith in Christ and in the communion of his Church as before is shewed on verse 2. to doe it that is to offer it see the notes on Exod. 10. 25. cut-off in Greeke that soule shall be destroyed as in v. 4. Vers. 10. every man Hebr. man man which Ionathan expoundeth yong man or old man as in vers 3. and 13. the stranger in Greeke or of the proselytes adjoyned unto you This Law therefore seemeth not to binde the heathens any more then the sonner of sacrificing vers 5. so in v. 12. 13. any blood to weet of fowle or beast as is explained in Leviticus 7. 26. and this at his common table for as the former lawes were for sanctifying the people in their holy things so these which follow are for their civill conversation Whereas it is said it maketh atonement for the soule verse 11. left any should thinke he is not guilty save for the blood of holy things the scripture saith any blood Chazkuni on Leviticus 17. will set Hebr. will give my face which the Chaldee expoundeth my anger and so face is often used for anger which appeareth in the countenance as I will appease his face Gen. 32. 20. and the face of the Lord hath divided them Lam. 4. 16 and I will not cause my face to fall upon you Ier. 3. 12. and the face of the Lord is upon them that doe evill 1 Pet. 3. 12. and many the like the soule which the Chaldee expoundeth the man See the notes on Gen. 12. 5. cut it off that is destroy him as the Chaldee and Greeke translateth The Hebrewes say He that eateth so much as an olive of blood presumptuously is guilty of cutting-off if ignorantly he is to bring the Sin-offring appointed And the thing is plaine by the law that hee is not guilty but for all blood of cattell beasts and birds onely whether they be uncleane or cleane Leviticus 7. 26. But the blood of fishes and of Locusts and of creeping things and the blood of man they are not guilty for them by the name of blood The blood therefore of cleane fishes and locusts is lawfull to be eaten or drunke And the blood of uncleane locusts and fishes is unlawfull because it is the jâ—yce of their bodies Mans blood is unlawfull by the doctrine of the scribes if it be separated from the body but one may swallow downe the blood of his teeth without prohibition Maimony in treat of Forbidden 〈◊〉 chap. 6. sect 1. 2. Verse 11. the soule that is the life see Gen. 9. 4. So in Targum Ionathan it is expounded here and in verse 13. the life of the soule of the flesh the Gr. addeth of all flesh so Moses speaketh in v. 14. is in the blood the Greeke saith is the blood thereof as in verse 14. which blood is figuratively called the life because the seat thereof is in the blood as Moses here sheweth so that if the blood be gone the life is gone with it as daily experience confirmeth Hereupon David saith What profit is in my blood Psal. 30. 10. that is in my life and the shedding of blood is the taking away of ones life Gen. 9. 6. Chazkuni explaineth it thus For the soule of the flesh 1. of every creature it hangeth in the blood and therefore I have given it to make a 〈…〉 nt for the soule of man the soule commeth and maketh 〈…〉 ment for the soule have given it to weet the blood and so the life or soule of the beast to make atonement for your soules that is to be the expiation and ransome for your life or soule in figure of Christ whose blood was to be shed for the remission of sinnes Matth. 26. 28. through which he should make peace Colos. 1. 20. and men have redemption Ephes. 1. 7. who was to give his soule or life for a ransome for many Matth. 20. 28. And this is the cause why God forbiddeth all blood that men might be kept in faith and reverend exspectation of the blood of Christ which being once shed should spiritually be given unto his people for to drinke by faith unto the life and salvation of their soules Ioh. 6. 53. 54. 55. And to teach the people not to ascribe the worke of their salvation unto themselves or their owne workes but unto Christ onely was this prohibition of blood and the like was for the fat of all such beasts as had the fat burned on the Altar which therefore might not be eaten of men See the notes on Levitiâ—us 3. 17. and 7. 25. 26. it is the blood not of buls and goats save onely in shadow for it is unpossible that such blood should take away sinnes Heb. 10. 4. but the blood of Christ is it that maketh atonement and cleanseth from all sinne Hebrewes 9. 12. and 10. 19. 1 Iohn 1. 7. And as the Apostle saith without shedding of blood is no remission Hebrewes 9. 22. so the Hebrew doctors from these words of Moses say There is no remission of sins but by blood as it is written For it is blood that maketh-atonement for the soule Talmud in Ioma c. 1. Vers. 12. Therefore in Greeke For this cause Although other reasons may be rendred of the forbidding of blood as to restraine men from crueltie or from communion with idolaters for the Magi or wise men of Chaldea used to eat blood when they conveâ—sed with Divels and by them foretold things to come whereas otherwise the Chaldaeans eschewed blood as an uncleane thing as Maimony sheweth in Moreh nebuchim yet the maine if not the onely cause is here given of God to be the use of blood upon the Altar for their atonement which was meerely figurative and which had the end and accomplishment
an other place it is bound to the uncircumcision and they are to reckon from the houre of the planting thereof Whether he plant it or slip it or graffe it it is bound hereunto Maimony in Magnaser sheni or treat of the second Tithe chap. 10. sect 2. 3. 7. 9. 11. 13. And elsewhere they say Our fathers came into the land whatsoever they found planted was free from this law of uncircumcision what they themselves planted though before the land was conquered was bound hereunto Thalmud in Gnorlah chap. 1. sect 2. count as uncircumcised or cut-off the uncircumcision thereof to weet the fruit thereof The Greek translateth ye shall purifie the impuritie thereof three yeeres By the Hebrew canons The first day of Tisri that is the moneth which we call September was the beginning of the yeere for uncircumcised fruits and for the fourth yeere Maim in Magnaser sheni chap. 9. sect 8. as uncircumcised in Gr. unpurified or uncleane the Chaldee expounds it abhorred or put-away unto destruction not be eaten nor sold to infidels nor any use or profit made of them but eaten off and destroyed The fruits that the tree yeeldeth for three yeeres after the planting are unlawfull to be eaten or put to any profitable-use and who so eateth of them so much as an olive is to be beaten by the Law Maimony treat of Forbidden meats chap. 10. sect 9. Vers. 24. holinesse of praises that is fruit of holinesse or an holy thing to be consecrated unto the Lord for his praise and eaten with miâ—th before him as in Iudg. 9. 27. they made praises that is songs and mirth and as the Greeke there translateth dances This was done either by giving them to the Priests as Num. 18. 12. 13. c. and so Aben Ezra on Levit. 19. saith the Priests did eat it Or the owners did eat them before the Lord as they did their second tithes Deuter. 12. 17. 17. This latter is the Hebrewes common opinion who say The fruits of the fourth yeere after the plantation are holy Levit. 19. 24. and their right is to 〈…〉 in Ierusalem by the owners of them as the se 〈…〉 â—ithâ— He that would redeeme these fruits may re 〈…〉 〈◊〉 as the second tithe and if he redeeme them for himselfe he must adde the fift part as Levit. 27. 30. 3â— A vineyard of the fourth yeere is not 〈◊〉 to that law forementioned in Levit. 19. 9. 10. to leave a corner or the single-grapes or the grapes broken off c. neither doe they separate out of it first fruits or tithes or second tithes but all the fruits are c 〈…〉 d up to Ierusalem or redeemed and their price caried up and eaten in Ierusalem as the tithes The grapes of vineyards of the fourth yeere the Iudges ordained that they should be brought up to Ierusalem a daies journey on every side to decke the streetes of Ierusalem with the fruits all other fruits might be redeemed though they grew neere to the walles of Ierusalem Who so had trees planted of the fourth yeere in the yeere of release which was every seventh yeere Levit. 25. 4. 6. when every mans hand was alike free to gâ—ther them hee must set up a signe of clods of earth whereby they might be knowne that they might not bee eaten of untill they were redeemed And if it was within the yeeres of the uncircumcised-fruits he made signes of potters clay that they might be kept from eating of them for the prohibition of uncircumcised fruits was weighty for all use of them was forbidden Maimony in Magnaser sheni chap. 9. sect 1. 2. 4. 7. and Thal 〈◊〉 â—ab in Magnaser sheni chap. 1. Vers. 25. ye shall eat to weet as other common â—eates freely without redeeming them And hereupon is that phrase of making a vineyard com 〈…〉 in Deuter. 20. 6. which was in the fift yeere from the plantation when they were free to bee eaten to adde that is that the tree may adde or abundantly yeeld unto you the revenue or increase thereof whiles you obey these my commandements for upon obedience such blessings are promised Levit. 26. 3. 4. So Targum Ionathan explaineth it that they may adde unto you from heaven i. by the blessing of God By this Law of uncircumcised or uncleane fruits God taught his people the 〈…〉 gion of their sinnes since first man did eat of the forbidden tree for which the earth was cursed Gen. 3. 17. and men have no right to eat of the increase thereof for to them that are defiled and vnbeleeving nothing is pure Tit. 1. 15. untill it be sanctified by the word of God and prayer 1 Tim. 4. 5. So by the fourth yeeres fruits which were holy to the Lord he taught them sanctimonie and thankfulnesse as by their first fruits tithes c. which they gave unto the Lord every yeere hee taught them to honour him with their substance and with the first of all their increase that so their 〈◊〉 â—â—ght be filled with plentie and their presses burst-out with new wine Prov. 3. 9. 10. Vers. 26. with the blood that is any flesh that is not fully dead or whose blood is not orderly let out and the flesh purged of the blood as in 1 Sam. 14. 33. where this phrase is used they said Behold the people sin against the Lord in that they eat with the blood c. See the annotations on Levit. 17. The Hebrewes understand hereby two things Not to eat the flesh of holy things before the blood be sprinkled on the altar nor to eat of common beasts untill their soule their life be gone out Sol. Iarchi on Levit. 19. In Targum Ionathan it is thus explained ye shall not eat of the flesh of any sacrifice whiles the blood is in the basin unsprinkled But Maimony â—om 2. in Shechitah chap. 1. sect 2. saith It is unlawfull to eat of a slaine beast so long as it trembleth and hee that eateth thereof before the soule of it be gone out transgresseth against a prohibition And it is comprised in this generall rule YE SHALL NOT EAT WITH THE BLOOD Chazkuni also saith With the blood i. without slaying it and so it is written in 1 Sam. 14. 34. and slay them here and eat and sin not against the Lord in eating with the blood The Greeke translateth ye shall not eat upon the mountaines reading Harim mountaines for Hadam the blood mistaking * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. as they doe sundry other times meaning it against Idolatrie which though the thing be true as Ezekiel 18. 6. yet is it not the intendment of this place and the Chaldee translateth it aright with the blood Some of the Hebrewes as Baal hatturim on this place because in the next words is forbidden observing of fortunes and of times c. which were heathenish customes thinke this also to be the like and understand it of not eating upon or over blood
purification the third day was mysticall having reference to the resurrection of Christ w ch was on the third day after his death 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall as being the number of perfection of the Sabbath and of accomplishing a work as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing and ceasing from our sinfull and dead works after that we are sprinkled with the bloud of Iesus and water of his Spirit Heb. 4. 9 10. and 9. 13 14. wash his cloathes w ch was a common rite for all that were defiled with other uncleannesses wherof see Lev. 11. 25. and 14. 8 9. and 15. 5. bathe his flesh in Greeke wash his body the word flesh is expressed before in v. 7. it is meant of his whole body or all his flesh as Lev. 15. 16. cleane at evening after the Sun is set at what time a new day beginneth and so in mysterie a new life to begin This cleansing of the defiled by the dead figured Christs worke of grace upon dead and sinfull men of him it is prophesied Hee shall sprinkle many nations Esai 52. 15. and of him doth the Apostle open this figure saying If the blend of buls and goats and the ashes of an heifer 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 blemish unto God purge your conscience from dead works to serve the living God Heb. 9. 13 14. The sprinkling of the ashes of the heifer figured the applying unto us of Christs death whereunto he was delivered for our offences and was raised againe for our justification Rom. 4. 25. The living water wherewith the ashes were mixed figured the Spirit of God which they that beleeve in Christ doe receive Ioh. 7. 38 39. of which he gave this promise Then will I sprinkle clean water upon you and ye shal be clean Eze. 36. 25. These being applied unto our consciences by faith as with hyssop w ch purifieth the heart Act. 15. 9. by the preaching therof Gal. 3. 2. doe baptise us into Christs death that like as he was raised up froÌ„ the dead unto the glorie of the Father even so wee also should walk in newnesse of life Rom. 6. 3 4. And so we draw neere unto God with a true heart in sul assurance of faith having hearts sprinkled from an evill conscience and bodies washed with pure water our robes washed and made white in the bloud of the Lambe Heb. 10. 22. Rev. 7. 14. and cleansing our selves froÌ„ all filthines of the flesh and spirit we perfect holinesse in the feare of God 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors though estranged from the true life and light of Christ retained some knowledge for they say When the living water is mixed with the ashes it purifieth the uncleane whereas before that while the ashes were alone they defiled all that were imployed about them And behold the living water signified the water that is on high which taketh away uncleannesse from the ashes c. And loe when it is sprinkled on the uncleane the uncleannesse fleeth from him c. and a cleane spirit resteth upon him and purifieth him R. Menachem on Num. 19. Vers. 20. uncleane by any of the things afore-said about the dead not purifie himselfe or not be purified to wit by having the water sprinkled upon him as the Chaldee explaineth it and the latter part of this verse manifesteth that soule in Chaldee that man cut off in Greeke and Chaldee destroyed defiled the Sanctuarie by comming into it before he hath beene purified For such were shut out of the host Num. 5. 3. how much more out of the Sanctuary Therefore Porters were see there at the gates that none which was unclean in any thing should enter in 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously his punishment is cutting off Num. 19. 20. if ignorantly then he is to bring the sacrifice appointed Lev. 7. Maim in Biath hamikdesh 〈◊〉 3. s. 12. See the annotations on Lev. 5. 2 3. Vers. 21. wash his cloathes as being uncleane and so to continue untill evening likewise he that toucheth the water of separation shall wash his cloathes and be uncleane untill evening This interpretation Chazkuni here giveth of it that in the former branch uncleannesse is implied untill evening and in the latter branch the washing of his cloathes also is implied though not expressed This is one of the mysteries of this Law that a clean maÌ„ as he is called in v. 18 19. was made uncleane by sprinkling or touching the holy water which sanctified those that were uncleane and so it had contrary effects to purifie the uncleane and to poulute the cleane as the Sun melteth wax and hardneth clay Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites which in their greatest vertue did but sanctifie to the purifying of the flesh as the Apostle saith Heb. 9. 13. and yet even then also left the purifier himselfe in uncleannesse which hee had not before That by consideration of these effects the people might be led unto Christ and his Spirit who is able to purge the conscience from dead workes and to save them to the uttermost that come unto God by him Heb. 9. 14. 7. 25. The Hebrewes understand this of such as sprinkled or touched the water when there was no need as when no unclean person or vessell was to be sprinkled with it Maimony in Pharah ch 15. Vers. 22. whatsoever or whomsoever Hebr. all implying men vessels c. the uncleane to wit by the dead of whom was spoken before shall be uncleane to wit untill evening as the end of the verse sheweth and this is an inferiour degree of uncleannesse for the man or vessell polluted by the dead was uncleane seven dayes vers 11. 14. but that w ch such an unclean man or vessell touched was uncleane till the end of that day So in the Hebrew Canons A man which is defiled by the dead and the vessels which that man toucheth are uncleane seven dayes as it is said And yee shall wash your cloathes in the seventh day and ye shal be clean Num. 31. 24. But a man that shall touch a man which is defiled by the dead whether he touch him after that he is separated from the things that defiled him or touch him whiles he toucheth the dead lo this second man is uncleane till the evening as it is said in Num. 19. 22. And the soule that toucheth shall be unclean untill the evening Mai. in Tumath meth ch 5. s. 2. the soule in Chaldee the man that toucheth to wit him that is defiled as before is noted or it the thing which is defiled by the teâ—d of an uncleane man
one end of sacrificing was the forgivenesse of sinne Lev. 6. 2. 6. 7. So the Chaldee here explaineth it If thou doe thy works well shalt thou not haue forgivenesse Otherwise it may be expounded is there not a lifting up to weet of thy countenance which now is fallen that is an acceptation of thy face and petition and consequently of thy offring in Gen. 19. 21. lifting up or accepting the face signifieth favourable acceptation with God and in Iob 11. 15. it signifieth comfortable bold cariage Or is there not a bearing or carying away of blessing and reward as Psal. 24. 5. A question thus asked is an earnest affirmation that so it shall be as are they not written 2 King 20. 20. is expounded Loe they are written 2 Chro. 32. 32. and is not the life more then meate Mat. 6. 25. that is the life is more Luke 12. 23. Also the holy Ghost turneth into a question hath not my hand made all these Act. 7. 49. that which the Prophet affirmeth plainely all these my hand hath made Esay 66. 1. So Gen. 13. 9. and many the like sin or the misdeed errour By sinne and iniquity the punishment for it is often meant as in Gen. 19. 15. Lev. 20. 20. 2 King 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at Iudg. 20. 16. Gods law is our marke and way to walke in therefore sinne is defined to be swerving from or transgression of the Law anomie or enormitie 1 Ioh. 3. 4. In Hebrew it is called Chattaah whereupon the Greekes framed the name Atee that is Hurt or Dammage and their Poets faigned that it was a woman cast out of heaven pernicious Atee that aatai hurteth all men Homer Iliad 19. lyeth or coucheth is couching a word usually spoken of beasts applyed here to Sinne as a hurtfull beast ready to devoure For to lye at the doore is to be neere at hand Mark 13. â—9 and in Deut. 29. 20. the curses are said to couch or lye upon the sinner whom the Lord will not be mercifull unto The Chaldee referreth it to the last judgement saying thy sinne is kept to the day of judgment in which vengeance shall be taken on thee if thou convert not And other Rabbines thus Sin couching at the doore meaneth at the gates of justice for from thence judgement commeth for ever upon them that are in transgression for from thence the Angell of death hath his power R. Menachem on Gen. 4. his desire that is Abels who being the younger brother is subiect unto thee For Kain being the first-borne had great priviledges by nature over his brethren as is shewed on Gen. 25. 31. and 27. 19. Or the desire of it that is of Sinne is unto thee but thou shalt rule over it that is as Paul speaketh let not sin raigne in thy mortall body that thou shouldest obey it in the lusts thereof Rom. 6. 12. The Thargum Ierusalemy thus referreth it to the subduing of sinne although the Hebrew differeth in gender from Sinne as the word lyeth doth likewise But such differences may often bee observed and sometime in the very Hebrew text as jabo and jehi 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo and tehi 2 Sam. 8. 2. 5. 6. and 24. 9. lahem and bahem 1 King 22. 17. and 1 Chro. 10. 7 which also is written lahen and bahen 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21. Vers. 8. spake or sayd unto Abel his brother but what he said is not set downe The Hebrew text hath here a pawse extraordinary implying further matter The Greeke version addeth let us goe out into the field and Thargum Ierusalemy addeth the same and much more how Kain when they were in the field should say there was no judgement nor judge nor other world to come nor good reward for justice nor vengeance for wickednesse c. all which Abel gayne-sayed and then his brother slew him It seemeth to imply a dissimulation of Kains hatred in that he conversed friendly with his brother till he found opportunity to kill him as others in their hatred are observed to speake of the matter of their griefe neither good nor bad 2 Sam. 13 22. killed him And wherefore killed he him Because his owne workes were evill and his brothers good 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles Abel the just Mat. 23. 35. and Kain of that wicked done 1 Ioh. 3. 12. that is of the Devill for he was a murtherer from the beginning Ioh. 8. 44. Verse 9. Where is Abel Here God sheweth himselfe to bee the seeker-out of bloods Psal. 9. 13. So Zacharie when hee was murthered said The Lord looke upon it and require it 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour whose bloods with all the rest should come upon the Iewes Mat. 23. 35. 36. Vers. 10. bloods This word in the plurall number usually signifieth murther and the guilt following it and such as gave themselves to this sinne are called men of bloods Psal. 5. 7. Sometime bloods meaneth mans naturall generation Ioh. 1. 13. To this latter the Chaldee Paraphrases have reference translating it The voice of the bloods of the generations the multitudes of just men which should have proceeded from thy brother cry or are crying This word hath reference in number to the bloods fore-mentioned as if many were spilt and cryed From hence the Apostle noteth the effect of Abels faith how by it being dead he yet speaketh Heb. 11. 4. This crying was unto God for vengeance wherefore Christs blood is preferred before this as speaking better things then Abel Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world God manifested the immortality of mans soule the forgivenesse of sins to the faithfull with the contrary concerning hypocrites and the resurrection of the body as Christ gathereth from another like Scripture Math. 22. 31. 32. Vers. 11. Cursed As Gods blessing implyeth among other good things the light of his face and favour towards men Psal. 67. 2. so his curse bringeth with other evils the hiding of his face and withdrawing of his favour as Kain after complaineth v. 14. By this sentence Kain is cast out from Gods presence and Church and is the first cursed man in the world Vers. 12. not henceforth Hebr. not adde to yeeld that is not yeeld any more her strength meaning the naturall fruit which otherwise through Gods blessing it could Ioel 2. 22. For as the cursed fig-tree lost the vigour and withered Mark 11. 21. so the fruitfull land is made barren when it is cursed for the sinne of the inhabitants Lev. 26 20. Psal. 107. 34. Here the former curse laid upon the earth Gen. 3. 17. is increased for Kains sake and the destruction of the world hastened see Gen. 5. 29. A contrary blessing is promised to them that
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
2. give that is dispose and make my covenant or testament see Gen. 9. 12. and 6. 18. betweene me the Chaldee interpreteth it betweene my Word so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance Hebr. in abundance abundance or vehemently vehemently so after in v. 6. and often Vers. 3. fell in reverence to Gods word and majesty and in thankfulnesse for this mercy See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me Hebr. I the Greeke addeth And I. a father or for afather but the word for may be omitted in English as the Greeke here also doth and sometime the Hebrew it selfe as I will be for a lying spirit 2 Chron. 18. 21. that is I will be a lying spirit 1 King 22. 22. The New Testament in Greeke often keepeth the Hebraisme as Heb. 1. 5. c. a multitude that is of many nations as Paul expoundeth it Rom. 4. 16. 17. where the Apostle sheweth a twofold seed that which is of the Law and that which is of the Faith of Abraham who is the father of us all So by the multitude of nations is meant besides his naturall posterity all Christian beleevers in the world Gal. 3. 28. 29. who should inherit from him as children receive inheritance from their fathers the justice that is by faith and blessednesse accompanying the same through the covenant of grace propagated by Abrams doctrine and example see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord A stranger say they bringeth first-fruits c. for it was said to Abraham a father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is father of all the world which shall be gathered under the wings of the Majesty of God Maimony in Misn. treat of First fruits chap. 4. Sect. 3. Vers. 5. Abraham Abram signifieth A high father and the first letter of Hamon that is a multitude being put unto it maketh Abraham as if it were Abrahamon that is A high Father of a multitude of nations Abram is the first man in the world whose name is changed of God and it signified a change of estate and a renewing with increase of grace from God therefore this is after mentioned as one of his favours Neh. 9. 7. So Iakobs name is made new Gen. 32. 28. and all true Christians Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed for it was given him of God before his birth Gen. 17. 19. given that is freely made or as the Greeke interpreteth put thee and this the Apostle followeth in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations that is will make nations of thee Vers. 6. Kings as David Solomon and the rest of Israel besides the Kings of Edom and other Also the faithfull Kings of the Gentiles Revel 21. 24. Vers. 7. thy seed thy children especially Isaak verse 19. for in Isaak was his seed called Gen. 21. 12. So the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom 9. 8. everlasting Hebr. covenant of eternity Although the outward signes and manner of dispensing this covenant were temporary and changeable as Circumcision into Baptisme Col. 2. 11. 12. yet the covenant it selfe remaineth one in substance for ever being stâ—blished by the blood of Christ the great Pastor Heb. 13. 20. Luke 1. 69. 72. 73. a God or for a God unto thee that is thy God as the Greeke translateth it Herein consisteth the power and life of the everlasting covenant whereby God himselfe his power wisedome goodnesse mercy c. is applyed unto man for blessing and salvation and wee are by adoption made the children of God 2 Cor. 6. 16. 18. For blessed is the people whose God Iehovah is Psal. 144. 15. they shall be delivered out of miseries Rev. 21. 3. 4. raised up from the dead Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie Heb. 11. 16. Vers. 8. of thy sojournings that is as the Greeke explaineth it which thou sojournest in For God gave Abraham no inheritance in it no not so much as to set his foot on Acts 7. 5. but he by faith sojourned in the land of promise as in a strange country Heb. 11. 9. So this land figured unto him the kingdome of heaven as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham after they had full possession of Canaan are in another sense called sojourners there Ezek. 20. 38. and 11. 15. as being rather usurpers then lawfull possessors of that land everlasting so in Esay he saith thy people shall possesse the land for ever Esay 60. 21. howbeit they possessed the earthly land but a little while Esa. 63. 18. but the eternall inheritance was to be received by Christ reserved in the heavens for them and us Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed thy children as before in v. 7. meaning al the faithful Herupon the Hebrew Doctors say Circumcision was commanded unto Abraham and his seed onely as it is written thou and thy seed after thee Gen. 17. 9. The seed of Ismael is excepted as it is written For in Isaak shall seed be called to thee Gen. 21. 12. And Esau is excepted for loe Isaak said to Iakob And he give to thee the blessing of Abraham to thee and to thy seed Gen. 28. 4. It is a generall rule that he onely is Abrahams seed that retaineth his law and his right way and these are they that ought to be circumcised Maimony in Misneh treat of Kings ch 10. S. 7. Vers. 10. my covenant that is the signe of my covenant or testament as is explained in verse 11. Hereupon are those usuall speeches when the signes and the things signified are named alike as the covenant of circumcision Act. 7. 8. the Lamb is the Lords Passeover Exod. 12. 11. the bread is Christs body Mat. 26. 17. 18. and many the like circumcised This word signifieth a cutting-offround-about to weet of the foreskin of the flesh So it was with shedding of blood and much paine and sorenesse to the flesh Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision that is the mortification of the heart and spirit in putting off the body of the sinnes of the flesh Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith Rom. 4. 11. Vers. 11. superfluous-foreskin The Hebrew Gnorlah signifieth a superfluity and stoppage that hindereth the due effect and operation of a thing and the Greeke Acrobustia which the Apostle useth in Rom. 2. 25. is in speciall that superfluity which is on the top of mans flesh to weet on the member of generation the foreskin that covereth the secret part Which God here commandeth to bee cut quite off as a signe of
18 29. and 4. 7. 1 Pet. 1. 4. So Ismael cast out from being heire is a type of servants that abide not in the house for ever that is of reprobates Iohn 8. 35. Galat. 4. 30. And though Ismael were now but a youth yet even a child is known by his doings whether his worke be pure and right Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech and God confirmeth it ver 12. and Paul saith not that Sarah but the Scripture speaketh this Galat. 4 30. and by this it is probable that Ismaels mocking was about the inheritance as some of the Hebrew Doctors also have observed R. Moses Gerundens my son who am a free-woman with Isaak who is freeborne see Gal. 4. 30. 31. 28. Vers. 11. very evill or vehemently evill that is very much displeasing as on the contrary to be good in the eyes of any is to please or content Gen. 20. 15. because or for the causes so v. 25. The love to his son caused this griefe howbeit when God bad him kill his beloved son Isaak he shewed no such discontentment Gen. 22. 2 3. it seemeth hee thought this to proceed but from Sarahs owne passion of minde till hee was further informed of God vers 12. 14. Vers. 12. shall seed bee called to thee or shall thy seed be called they shall be named of Isaak not of Ismael that is as Paul inferteth they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Rom. 9. 7. 8. Seed to thee may also bee read seed of thee that is thy seed for the Scripture sometime putteth one for another as disciples to thee Mar. 2. 18. is the same that disciples of thee or thy disciples Mat. 9. 14. From this limitation of Abrahams seed to Isaak the Iewes do reckon none for Abrahams but the Israelites as in their Canons they say who so voweth concerning Abrahams seed is free from Ismaels and Esaus sonnes and is not bound but touching Israelites as it is said for in Isaak shall seed be called to thee and loe Isaak said to Iaakob And God give thee the blessing of Abraham Gen. 28. 4. Maimony treat of Vowes chap. 9. S. 21. Vers. 13. make of him Heb. put him unto a nation so verse 28. Compare Gen. 17. 20. thy seed thy sonne according to the flesh though not after the promise as Isaak was Vers. 14. bread Sometime bread is used for all food as in Mark 6. 36. compared with Mat. 14. 15. Psal. 78. 20. if it be not so here the Scripture would note the great hardnesse and miserie which they must indure that are cast out of the Lords inheritance and the child to weet he gave unto her he being now about 18. yeeres of age so casting him his first borne son with her out of his house the wildernesse the way towards Egypt where there was no way no food no waters no inhabitants thus were they exposed to many miseries see Deut. 8. 15. Ier. 2. 6. Contrariwise Isaaks children were led and guided of God through that great fearfull wildernes wherein Ismael and his mother wandred Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wildernesse signifieth a place where men goe wild that is goe astray or wander as Agar here did and so in Iob 12. 24. Psal. 1074. 40. the like is spoken In Hebrew it is called Midbar as being without order a place not for men to dwell in but onely for beasts who there must also be led and gouerned See Exod. 3. 1. 18. Vers. 15. she cast the child that is shee left him being sicke and fainting for thirst The state of such as are without Christ is hereby resembled Esay 65 13 but they that drinke of his waters shall never thirst for it shall be in them a well of water springing up unto everlasting life Ioh. 4. 14. shrubbes or trees as the Chaldee expounds it The Greeke saith under a firre-tree Vers. 16. the death This sheweth the extremitie that they were come into in the desert who erewhile had meat and drinke enough in Abrahams house now ready to perish for thirst God so chastening their former insolencie A like example is of the prodigall son who almost dyed for hunger when the servants in his fathers house had bread enough Luk. 15. 14. 17. for the man that wandreth out of the way of understanding shall remaine in the congregation of the dead Prov. 21. 16. Vers. 17. there where in Greeke from the place where he is that is in this desolate wildernesse where he lyeth perishing forsaken of all Compare herewith Gods promises to his people in miserie Deut. 4. 27. 30. and Psal 107. 4. 5 6. And thus God remembreth his former promises Gen. 17. 20. and 16. 10. c. Vers. 19. she saw a well which though it were there before yet she saw not her eies being holden till they were opened of God as in Luke 24. 16. 31. By similitude of waters breaking out in the wildernesse and drawing waters out of the wells of salvation the Scripture denoteth the spirituall graces of the gospel communicated with the poore afflicted Esay 35. 6. and 12. 3. Ver. 20. God was The Chaldee paraphraseth the word of the Lord was a helpe to the lad shooter with bow or an archer and so consequently a wariour for shooting with bow was used in battels with men Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled that hee should be a wild man and have his hand against every man Gen. 16. 12. Vers. 21. of Pharan or Paran a wildernesse next adjoyning to the desert of Sinai through which the Israelites journeyed as they went from Egypt to Canaan Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3. Vers. 22. Abimelech King of Gerar in Palestina see Gen. 20. 2. Prince that is chiefe Captaine as the Greeke calleth him Archistrategos Chiefe-leader of the Armie God is the word of the Lord is for an helpe to thee saith the Chaldee paraphrast so in the verse following for God he useth the word of the Lord. Vers. 23. if thou shalt lye that is that thou wilt not lye as Psal. 89. 36. an imperfect speech where an imprecation is understood which sometimes is expressed in part as in Ruth 1. 17. the Lord doe so to me and more also if c. For an oath is both a taking of the Lord to witnesse that which one sweareth and to punish if any violate his faith both which Paul expressed when he sware I call God for a witnesse upon or against my soule 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greeke for lying translateth hurting or wronging It meaneth false and deceitfull dealing contrary to the covenant now to be made betweene them see Ps. 44. 18 V. 25. a well which was of great use and worth in that dry country as the
home as Iudg. 5. 24. or being with the sheepfolds as an heirder for shepherds kept in tents Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his childrens Gen. 46. 34. Besides that dwelling in tents signified his pilgrimage in the land Heb. 11. 9. Hereupon Iakobs tents are used for the state of the commonwealth of Israel Num. 24. 5. Mal. 2. 12. The Greeke here translateth dwelling in house but the Chaldee saith A minister of the house of doctrine as giving himselfe to religious study and schollership So other of the Hebrew Doctors as in Pirkei R. Eliezer ch 32. it is said After the children were growne the one walked in the way of life the other walked in the way of death Iakob our father walked in the way of life for he dwelt in tents and studied the law all his dayes but Esau the wicked walked in the way of death to kill Iakob Gen. 27. 41. Vers. 28. in his mouth or for his mouth namely his meat as the Greeke explaineth it that is because he delighted to eate of Esaus venison This love for carnall respect continued contrary to the Oracle of God but it was disappointed Genes 27. 4. 33. Vers. 29. pottage or broth Hebr. sod a seething faint with wearinesse as the word implyeth This signified Esaus vaine imployment of his time and strength whereas they that wait on the Lord spiritually faint not Esay 40. 30. 31. but the righteous eateth to the satisfying of his soule Pro. 13. 25. Vers. 30. Let me cast or let me have a draught the Greeke and Chaldee translate it tast It is a word not used but in this place red which in Hebrew is Adom whereupon his name was called Aedom The doubling of the word red and omitting the word pottage noteth Esaus hast and greedinesse increased also by the colour he called or his name was called Aedom that is Red for hee was ruddy when hee was borne vers 25. and now longing for red broth and selling his birthright for it this name was given him as a brand-marke of his greedinesse and profanenesse Vers. 31. this day or even now the Hebr. Cajom As to day is often used for hajom this day as the Greeke here interpreteth it and in vers 23. following So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As is often a very affirmation see Gen. 27. 12. firstbirthright The dignity whereof the Law sheweth to be great in that all the first-borne were peculiarly consecrated and given unto God Exod. 22. 29. were next in honour to their parents Gen. 49. 3. had a double portion of their fathers goods Deut. 21. 17. succeeded them in the government of the family or kingdome 2 Chron. 21. 3. and administration of the priesthood and service of God Num. 8. 14. 17. Therefore the first-borne is used for one that is loved and deare to his father Ex. 4. 22. and higher then his brethren Psal. 89. 28. and figured Christ Rom. 8. 29. and true Christians heyres of the kingdome of heaven Heb. 12. 23. This honour Iakob strove to have at his birth but missing then hee seeketh now and obtaineth it The Greeke translateth it plurally firstbirthrights and so doth the Apostle in Heb. 12. 16. Vers. 32. going to dye that is ready or in danger to dye which may bee meant both in respect of his present hunger which could not as he prophanely thought bee satisfied with the title of his birth-right and of his daily danger to bee killed by the wild beasts in the field where hee hunted wherefore serveth or what profiteth as if he should say nothing at all Vers. 33. Sweare to confirme the bargain Heb. 6. 16. and to make it irrevocable Psalm 110. 4. and 15. 4. So by oath he renounced his birthright before God whose name is therfore used in othes Deut. 6. 13. he sold It is recorded in the Iewes canon lawes that the first-borne who selloth the portion of his birthright even before it be parted his sale standeth in force because the firstborne hath part in the birthright before the parting thereof Maimony Treat of Inheritances ch 3. S. 6. Vers. 34. of lentiles a kind of pulse much like to vetches or small pease and but course food so vile an exchange did Esau make of his heavenly dignity that not without cause doth the holy Ghost call him a profane person who for one meales meat sold his first birthrights Heb. 12. 16. It is a tradition of the Hebrew Doctors that Lentiles were wont to be eaten of men in their sorrow and mourning and that Iakob did feed upon Lentiles in mourning and sorrow for that the kingdome and dominion and first-birthright was Esaus Whereupon they also gather that the sonnes of Esau should not fall untill the Remainder of Iakob come and give to the sonnes of Esau food of lentiles with mourning and sorrow and take from them the dominion kingdome and firstbirthright which Iakob bought of him by oath Pirkei R. Eliezer ch 35. eat and drinke This seemeth to intimate not onely a satisfying of his hunger but a carnall secure despising of his honor now sold as in 1 Cor. 15. 32. let us eat and drinke for to morrow wee shall dye went away without shewing any remorse or sorrow for his profane bargaine despised unto this the Ierusalemy Paraphrast addeth that he also despised his portion in the world to come and denyed the resurrection of the dead Thus the Iewes esteemed his fact most irreligious and profane as the Apostle also doth Heb. 12. 16. CHAP. XXVI 1. Isaak because of famine goeth to Gerar 2 God biddeth him not goe into Aegypt but dwell in the land and promiseth him the blessings of Abraham 7 Isaak denyeth his wife 9 Abimelech therefore reproveth him 12 He groweth rich 18 Hee diggeth three wels Esek Sitnah and Rechoboth 23 Abimelech maketh a covenant with him at Beersheba 34 Esaus wives ANd there was a famine in the land besides the first famine which was in the dayes of Abraham and Isaak went unto Abimelech King of the Philistims unto Gerar. And Iehovah appeared unto him and said Goe not downe into Aegypt dwell in the land which I shall say unto thee Sojourne in this land and I will bee with thee and will blesse thee for to thee and to thy seed will I give all these lands and I will stablish the oath which I sware unto Abraham thy father And I will multiply thy seed as the starres of the heavens and will give unto thy seed all these lands and in thy seed all nations of the earth shall blesse themselves Because that Abraham obeyed my voyce and kept my charge my commandements my statutes and my lawes And Isaak dwelt in Gerar. And the men of the place asked of his wife and he said she is my sister for he feared to say my wife left the men of the place should kill mee for Rebekah because shee was of a good
a citie above two thousand cubits to goe further is unlawfull for 2000. cubits are the 〈…〉 of a 〈…〉 c. Maimony in Misneh treat of the Sabbath c. â—7 〈◊〉 1. 2. V. 31. like cortander in shape quantity but the colour white as 〈◊〉 or crystall Num. 11. 7. The Heb. Gad is not found in this signification but here and in Num. 〈◊〉 7. some think it to be 〈…〉 d but the Greeke cor 〈…〉 and the Chaldee Cusbar in Thargum Ierusalemy which is the Arabik name of Coriander doe confirm the common translation taste of it to wiâ— as it was gathered and uncoqued was like 〈…〉 but being baked c. it tasted like 〈…〉 〈◊〉 〈…〉 V. 33 golden pot so the Apostle in Heb 9. 4. following the common G 〈…〉 version translated this word which is not found but in this â—oly place put there Heb. give there the fulnesse of an Omer before Ieh vah that is before the Arke of testimonie which was a signe of Gods presence So it is explained in v. 34. And in 〈◊〉 Chro. 20. â—3 all Iudah stood before Iehovah 〈…〉 hat is in the house of Iehovah verse 5. Vers. 34. Testimonie that is the tables of Gods law which were in the Arke which testified Gods will to the people see Exod. 25 16. 21. These were given afterward at mount Sinai and there the Arke was made although therefore Moses rehearseth the thing here to make a full end of the storie of Manna yet the performance of this was not till after Vers. 35. did eat Manna all of them for their naturall food and it preserved their life but many of them pleased not God by reason of their unbeleefe 1 Coriathians 10. 5. Iude verse 5. therefore though they did eat Manna yet they are dead Ioh. 6. 49. even as they that now eat the Lords Supper unworthily are guilty of his body and blood and doe eat judgement to themselves not discerning the Lords body 1 Cor. 11. 27. 29. but they that by beleeving in Christ doe eat the true bread which came downe from heaven doe not die but have life eternall and he will raise them up at the last day Iohn 6. 35. 47. 51. 54. Vers. 36. Ephah a common measure much like and English bushel containing three Seahs or pecks mentioned in Gen. 18. 6. as the Chaldee here translateth an Omer is one of ten that is the tenth part of three Seahs so also the Greek saith the tenth of three measures The Ephah therefore contained so much as 432. hens egges about 7. gallons and a halfe of our measure So the Omer was more than twice so much as the Chaenix a measure spoken of in Rev. 6. 6. which Chaenix was wont to be a mans allowance of bread corne for a day By which Gods bounty appeared to his people in allowing for every of them daily an Omer of Manna verse 16. which contained so much as 43. hens egges and somewhat more CHAP. XVII 1 The people murmurâ— for water at Rephidiâ—â— 4 Moses crieth to the Lord who sendeth him for water to the R 〈…〉 in Horeb. 7. The place is called Massah and Meribah 8 Amalek fighting with Israel is overcome by the holding up of Moses hands 14. God threat 〈…〉 〈…〉 Amalek 15 Moses buildeth the altar Iehovah 〈◊〉 AND all the congregation of the sons of Israel journeyed from the wildernesse of Sin after their journeyes according to the mouth of Iehovah and they camped in Rephidim and there were no waters for the people to drinke And the people contended with Moses and said Give ye us waters that we may drinke and Moses said unto them Why contend you with me why tempt ye Iehovah And the people thirsted there for waters and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our sonnes and our cattell with thirst And Moses cried unto Iehovah saying What shall I doe unto this people they bee almost ready to stone me And Iehovah said unto Moses Goe on before the people and take with thee of the Elders of Israel and thy rod that wherewith thou smotest the river take in thy hand and goe Behold I will stand before thee there upon the rocke in Horeb and thou shalt smite the rocke and waters shall come forth out of it and the people shall drinke and Moses did so in the eyes of the Elders of Israel And hee called the name of the place Massah and Meribah because of the contention of the sonnes of Israel and because they tempted Iehovah saying Is Iehovah among us or not And Amalek came and fought with Israel in Rephidim And Moses said unto * Iesus Ioshua Chuse us out men and goe thou out fight with Amalek to morrow I will stand on the top of the hill and the rod of God in my hand And Ioshua did as Moses had said to him to fight with Amalek and Moses Aaron and Hur went up to the top of the hill And it was when Moses hold up his hand then Israel prevailed and when he let downe his hand then Amalek prevailed And Moses hands were heavy and they tooke a stone and put it under him and he sate upon it and Aaron and Hur staied up his hands one on this side and one on the other side and his hands were steadie untill the going downe of the Sunne And Ioshua discomfited Amalek and his people with the edge of the sword And Iehovah said unto Moses write this for a memoriall in a booke and put is in the cares of Io 〈…〉 That wiping I will wipe out the remembrance of Amalek from under the heavens And Moses built an altar and called the name of it Iehovah Nissi And said Because the hand upon the throne of Iah Iehovah will have warre with Amalek from generation to generation Annotations AFter their or by their journeyes which were from Sin to Dophkah from Dophkah to Al 〈…〉 and from thence to Rephidim the place here spoken of Num. 33. 12. 14. the mouth that is as the Greeke and Chaldee doe translate the word of the Lord. See Gen. 24. 57. Rephidim in Greeke Raphidein V. 2. contended or did chide with many reprechfull provoking speeches so they did again in Num. 20. 3. 4. upon the like occasion give ye thou and Aaron who have brought us hither see Exod. 16. 2. 3. tempt ye by unbeleefe for they doubted of Gods presence with them verse 7. and would by miracles be assured thereof which is to tempt God as Matth. 16. 1. Psal. 78. 18. 19. Vers. 3. us so the Greeke also translateth in the Hebrew is me and my sonnes c. speaking of the multitude as of one man Vers. 4. cried the Chaldee translateth praied This was Moses usuall refuge in such troubles see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready Hebr. yet a little and they 〈◊〉 stone me Like outrage they shewed also
of the sides of 〈◊〉 three branches of the Candlesticke out 〈◊〉 the one side of it and three branches of 〈◊〉 Candlesticke out of the second side of 〈◊〉 Three bowles made like almonds in 〈◊〉 branch a knop and a flower and th 〈…〉 bowles made like almonds in the other b 〈…〉 h a knop and a flower so in the sixe branches that come out of the Candlestick And in the Candlestick shall be foure bowles made like almonds his knops his flowers And there shall be a knop under two branches of the same and a knop under two branches of the same and a knop under two branches of the same to the six branches that come out of the Candlestick Their knops their branches shall be of the same all of it shall be one beaten worke of pure gold And thou shalt make the seven lamps thereof and hee shal cause the lamps therof to ascend up and shal cause to give light over against the face of it And the â—ongs thereof and the snuffe-dishes thereof shall be of pure gold Of a talent of pure gold shall hee make it with all these vessels And see that thou make them according to their patterne which thou wast shewed in the mount Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 19. Section or Lecture of the Law See Gen. 6. 9. TAke for me or take unto me that is take give or bring unto me See the notes on Gen. 15. 9. The Gr. translateth and say thou take ye unto me first fruits offring or heave offring an oblation which was taken up and separated out of a mans goods and usually in the sacrifices was heaved or lifted up when it was presented unto the Lord Exod. 29. 27. but generally the word is used for all things separated and given unto God even land it selfe Ezek. 48. 8. 9. 10. 20. The Chaldee translateth it a separation so doth the Gr in many places but here the Greeke is first-fruits make him willing or moove him to willingnesse and liberalitie The Gr. interpreteth it of all to whom it shall seeme good in their heart That which is here spoken of the heart is also said of the spirit Exod. 35. 21. And a like willing offring was by David and the princes for the matter of the Temple 1 Chro. 29. 〈◊〉 5. 9. 14. c. And so all the ministration of Gods people ought to be of 〈◊〉 ready and willing minde Ezra 2. 〈◊〉 and 3. 5. Neh. 〈◊〉 1. 2. 2 Cor. 8 11. 12. Ver. 3. and brasse These three are the richest purest and most glorious metals they come out of the bowels of the earth Iob 28. 1. 2. Deut. 8. 9. The scripture useth them to signifie persons kingdomes and other things that are most precious pure durable I am 4. 2. Dâ—n 2 32. 38. 39. Rev. 1. 20 〈…〉 and 19 10. Prov. 8. 19. Ezek. 40. 3. Zach 〈…〉 and 6. 1. And God promising to erect the glorious Church of the Gospell saith For brass I will bring gold and for iron silver and for wood brass 〈◊〉 〈◊〉 60. 17 The Iewes as R. Menachem upon his place observe how no Iron was in the stuffe 〈…〉 and doe compare 1 King 6. 7. where no toole of iron was heard in the house of Solomon while it was in building Iron is often used to signifie warres and hard affliction Iudg. 4. 3. Dan. 2. 40. and 7 7. 1 King 8. 51. Psal 107. 10. Howbeit for Solomons temple iron also was prepared 1 Chron. 29. 2. 7. 2 Chron. 2. 7. V. 4. Blew or hyacinth as the Gr. translateth Although the blew purple scarlet here are colours only and Moses expresseth not the stuffe coloured yet Paul affirming that scarlet wooll was used in sprinkling of the blood Hebr. 9. 19. seemeth to teach that the scarlet spoken of in the Law was wooll dyed and the like we may say of the other colours Thus also the Hebrew Doctors explaine them The blew spoken of in any place was wooll dyed like the body of the heavens that is skie colour The purple was wooll died red and the scarlet was wooll died in scarlet saith Maimony in treat of the Implements of the sanctuary c. 8. s. 13. The blow was a thing used and worne of Princes and great personages the nations clad the images of their gods with it â—er 10. 9. Esth. 1. 6. Ezek. 23 6. and 27. 7. 24. The same was also in Solomons teÌ„ple 2 Ch. 2. 7. 14. purple so we call it of the Gr. porphura the name of a shel-fish called the purple it is like an oâ—â—ter and hath in it a liquor which is used to make the purple die of great esteeme as Plinie sheweth in his nat hist. b. 9. ch 36. The Hebr. is Argaman and as Ezta wriâ—eth it after the Chal. manner Argevan 2 Ch. 2. 7. 14. from whence it seemeth the Gr. have borrowed Amorgis the name of an herbe or reed which is used to die purple This also is a Princely colour and used both for civill and religious honor Dan. 5. 7. 29. Esth. 8. 15. Ier. 10. 9. Luk. 16. 19. Rev. 18. 12 scarlet or scarlet twise died as the Heb. tolagnathshani importeth That which was answerable to this in Solomons Temple is called by another name Carmil that is crimson 2 Chro. 2 7. 14 and 3. 14. but the Greek there and here translateth alike coccinon scarlet This also is a glorious colour Ier. 4. 30. Lam. 4. 5. Purple and scarlet are put somtime one for another as they clothed him with purple Maâ— 15. 17 they put on him a scarlet robe Mat. 27. 28 for which another saith they put on him a purple râ—be Ioh. 19. 2. These three dyed colours represented blood of all sorts and so figured unto the Church how both themselves and their actions should be washed dyed in the blood of Christ into whose death they are baptized Rev. 1. 5. and 7. 14. Rom. 6. 3. Christ also himselfe warring against his enemies appeared in garments died red and glorious Esay 63. 1. 2. c. Rev. 19. 13. So the Gr. Latines have applyed the purple colour to blood bloody death as porphureos thanatos purple death in Homer Il. 5. and he vomited his purple soule that is his life blood Uirgil Aen. 9. and the like fine linnen or silken woolls A thing w ch grew in Egypt called Shesh Ezek. 27. 7. of which princely clothing was made Gen. 41. 42. The Greeke and Chaldee translate it Byss and so the â—tuâ—fe used in Solomons Temple is called buts that is Byss 2 Chro. 2. 14. and 3. 14. Likewise the Hebrew Doctors say What place sâ—evâ—r in the Law speaketh of Shesh or of Bad a kinde of linnen mentioned in Exod. 28. 42. 〈◊〉 〈◊〉 flax and it is byss Maimony treat of the Implements of the Sanctuary c. 8. s. 13. Others put a difference betweene that Byss which Solomon used and this Shesh which they thinke was a silken cotten which
wash all the haire of his head for by sentence of the law it is as his body and any uncleane that are baptised in their clothes it will serve the turne because the water passeth through them and they part it not from the body and so the menstruous woman that is baptised in her clothes it is lawfull for her to company with her husbaÌ„d If there be any thing that part betweene the body or vessell and the water as if clay or any like thing cleave to the flesh of man or to a vessell it is uncleane still as it was and the baptising profiteth them nothing Maimony in Mikvaoth ch 1. s. 2. 7. 12. This rinsing and washing of the hands in water figured the cleansing of the body and spirit from all filthinesse 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith Clense your hands ye sinners and purifie your hearts yee double minded Iam. 4. 8. Vers. 12. of earth or of potters earth such as potbakers burne in the kill see the notes on Lev. 11. 33. All vessells that are uncleane are made cleane by water save vessels of potters-earth and vessells of glasse such have no cleannesse but breaking Maim in Mikvaoth ch 1. s. 3. Earthen vessells somtime signify reprobate persons Psal. 2. 9. Ier. 19. 11. so the breaking of these might figure the destruction of ungodly men the rinsing and scouring of other vessels signifying the purging of repentant beleeving sinners by the blood of Christ and waters of his word and spirit Or if it be applied generally as all men are earthen vessells it figured the utter abolishing of sin uncleannes by death as is shewed on Lev. 11. 33. of wood or of other strong matter as of silver braâ—â—e copper and the like About tho washing of vessells the Iewes have these rules that nothing must part the vessell or any part of it and the water as pitch clay or the like that cleaveth to the vessell that if a vessell bee turned the mouth downward and baptised it is as if it were not baptised because the water so comes not to all parts of it Likewise a vessell full of any liquor except water and baptised it is as if it were not baptised Maimony in Mikvaoth c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane the Pharisees after added traditions of their owne washing when they were not uncleane for except they washed their hands oft they did not cate and when they came from the market except they were baptised they did not eate and many other things they had received to hold the baptising of cups and of pots and of brazen vessells and of beds For these Christ blamed them that they layd aside the commandement of God and held the tradition of men Mark 7. 4. 8. yea so farre proceeded they in their superstition that they said whosoever eateth without washing of his hands he is as one that lyeth with a harlot abusing for this that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah Vers. 13. shall be cleansed that is healed but the meanes of healing are not declared save that by the rites and sacrifices following God would teach theÌ„ that his grace in Christ maketh them whol by the Prophet he saith I will save you from all your uncleannesses Ezek. 36. 29. and from all your filthines and from all your idols will I clense you Ezek. 36. 25. which cleansing is shewed to be by pardoning iniquities Ier. 33. 8. and by creating a cleane heart in sinners Psal. 51. 12. so that they come unto Christ in faith as the woman that had an issue of blood and had spent all her living on Physicians but could not be healed of any when she touched the border of Christs garment her issue stanched and Christ said unto her Thy faith hath made thee whole Luke 8. 43. 44. 48. seven daies for his cleansing to try whether he be perfectly cured and cleane and to lead him in mystery unto the day of Christ and Sabbath or rest from sin under him for so the number seven signified as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather he must count seven cleane daies and be baptised in the seventh and bring his offring in the eight If he see any appearance of his issue though it be at the end of the seventh day after he is baptised all that he hath done is nothing but he must begin againe to reckon seven cleane dayes after the day of the last appearance of his issue Maimony in Mechosrei capporah ch 3. sect 1. bathe or wash his flesh which the Greek translateth wash his bodie See vers 5. living water that is as the Chaldee expoundeth it spring or fountaine water whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus The man that hath an issue is not elensed but in a fountaine for loe it is said of him In living water but the woman that hath an issue and other uncleane either men or vessells are baptised though in a gathering of waters Maimony in Mikvaoth c. 1. s. 5. The Pond or gathering of water called in Hebrew Mikveh whereof see Levit. 11. 36. was requisite for the cleansing of other uncleane persons that needed baptising All uncleane either men or vessells c. were not cleansed but by baptising in waters gathered-together upon the ground By the law they might baptise in all waters gathered together into one place so many as would suffice to baptise the whole body of a man The quantitie their wise men determined to bee fortie Seahs of water the Seah was more then our English pecke as is noted on Gen. 18. 6. Such a pond or bath they say became unlawfull to wash in by change of the colour of the water onely not by change of tast or change of smell Running waters that flow from a spring are as the spring it selfe for any matter Standing water is not allowable for men that have the issue nor for the Lepers nor for the water of purification Numb â—9 17. These things and sundry the like Maimony hath recorded in Mikvaoth ch 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch 19. s. 13. Among the Latines spring and running waters were called also living as Attrectare nefas donec me flumine vivo Abluero Virgil Aeneid 2. This living water figured the blood spirit of Christ for he hath washed us froÌ„ our sins in his owne blood Rev. 1. 5. from his throne proceedeth a pure river of water of life into his Church Rev. 22. 1. his mouth and Law is a will of water of life Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive is as rivers of living water Iohn 7. 38. 39. These cleane waters when God sprinkleth upon sinners they shall be cleane
and how after their purification from all their sinnes they should be carefull to serve the Lord in newnesse of life in that place and after that manner which he prescribed the thing Hebr. the word Every man or Any man who-soever Hebrew man man of the house of Israel whereunto the Greeke addeth or of the Proselytes that are adjoyned unto you and so Moses addeth in verse 8. Targum Ionathan explaineth it yong man or old and so in verse 10. and 13. killeth an Oxe or a Bull meaning for sacrifice to God verse 4. 5. for this law concerneth holy things sanctified and meet for the Altar which might not bee killed nor offred as v. 8. but in the Lords Court This is often and instantly commanded Deut. 12. 5. 6. 13. 14. 26. 27. 14. 23. 26. 15. 19. 20. The Hebrew canons say He that killeth holy things out of the court of the Sanctuarie although he offer them not if he doe it presumptuously is guilty of cutting-off Lev. 17. 3. 4. If he kill in ignorance hee is to bring the Sin-offring appointed Maim in Magnaseh hakorbanoth or treat of offring sacrif c. 18. s. 3. Hereby Israel was taught to serve God in Christ only for he is the true Tabernacle Heb. 9. 11. in whom God dwelleth amoÌ„g men by whom al our service and sacrifices are sanctified and made acceptable unto God in his church â—o that none can come unto the Father but by him Ioh. 14. 6. and he is the doore of the sheepe Ioh. 10. 7. 9. The Tabernacle also figured the Church where God requireth his worship to be performed by all his people 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written For in mine holy mountaine in the mountaine of the height of Israel saith the Lord God there shall all 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 Ezek. 20. 40. in the Camp which is described in Numb 2. answerable wherto the city Ierusalem was in the ages following as is noted on Exod. 40. 33. Vers. 4. blood that is murder for such corruption of Gods worship is hatefull unto him as blood-shed So in Esa. 66. 3. he saith He that killeth an oxe is as if he slew a man So the Hebrewes as Sol. Iarchi here saith As if hee shed the blood of man for which he is guilty of his life he hath shed blood Targum Ionathan explaineth it thus And it shall be to him as if he had shed innocent blood â—ut-off in Chaldee destroyed so the Greeke that soule shall be destroyed Vers. 5. the face of the field that is the open field see the notes on Levit. 14. 7. As the heathens so the Israelites before the making of the Sanctuary sacrificed every where in the fields high places and mountaines The Hebrewes say Before the Tabernacle was set up the high places were lawfull and the service was by the Firstborne after the Tabernacle was erected high places were unlawfull and the service was performed by the Priests Thalmud Bab. in Zebachim chap. 14. Here Israel is restrained to the Tabernacle but the other nations were not so but might sacrifice other where as did Iob and his friends Iob 1. 5. and 42. 8. 9. And in the Hebrew canons it is said He that killeth the holy things of the heathens without the Sanctuarie is guilty likewise â—e that offreth them without But it is lawfull for the heathens to offer burnt offrings unto God in every place and he himselfe may offer in an high place which hee hath builded But it is unlawfull for a Iew to helpe him c. for loe we are forbidden to offer without the Court. And it is lawfull to teach them and to learne them how they may offer unto the name of the Blessed God Maim in Maaseh hakorbanoth chap. 19. sect 16. The same liberty which the nations had before the Law wee have now againe spiritually under the Gospell Iohn 4. 21. 24. which God foretold saying My name shall be great among the nations and in every place incense shall be offred unto my name and a pure offring Mal. 1. 11. unto the doore that is into the courtyard see the notes on Levit. 8. 3. of the congregation or of assemblie in Greeke of the testimonie so in verse 9. Verse 6. a savour of rest in Greeke a savour of sweet smel which the Chaldee expoundeth to be accepted with favour before the Lord. Of these words and rites see Levit. 1. 9. Verâ— 7. unto divels as all Iewes and Gentiles did which sacrificed not by faith in Christ and in such sort and place as God approved of Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calfe Exod. 32. at which time they sacrificed unto the idol Act. 7. 41. and so unto the divell as Ieroboams idols are also called Divels 2 Chron. 11. 15. and Antichrists likewise Revel 9. 20. Divels are in Hebrew named here Seghnirim that is rough and rugged as hairy goats because in such shape they sometime appeared like Saâ—yres Esa. 34. 14. or of their hortour and terroâ—â— which they cause unto men for so the word originally signifieth The Chaldee calleth them Shedin of their wasting and destroying the creatures which name Moses after giveth them in Deut. 32. 17. The Greeke translateth unto Vaine things gone a-whoring the Chaldee expoundeth it erred or committed idolatrie which sinne is often called whoredome or fornication see the notes on Exodus 20. 5. and 34. 15. Levit. 20. 5. 6. Deut. 31. 16. because it violateth the covenant betweene God and his people which is called mariage Hosea 2. 2. 19 20. and 3. 1. Vers. 8. stranger or sojourner in Greeke a proselyte meaning a heathen joyned to the Iewes religion and church so after in vers 10. and 13. shall offer as the sacrifice might not be killed vers 3. so neither might it be offred out of the Sanctâ—ary though it were killed therein Whereupon the Hebrewes say He that killeth the holy things and offreth them out of the Sanctuarie is twise guiltie once for killing and once for offring If he kill within and offer without he is guilty for offring likewise if hee kill without and offer within he is guilty for killing Mâ—â—mony in Maaseh hakorbanoth chap. 18. sect 5. And Sol. Iarchi on Levit. 17. saith the Law speaketh of offring a Burnt-offring to shew that a man is guiltie for burning the pieces of the Sacrifice without the campe as is hee that killeth it without that if one kill and another offer both of them are guilty 〈◊〉 sacrifice to weet of Peace-offrings as the Chaldee explaineth it As by the doctrine of our Saviour in Matth. 23. 19. the Altar sanctified the gift so the Hebrewes understand this Law for sacrifices offred by fire and
in Christ. Colos. 2. 16. 17. And besides the former signification as the not eating of the flesh of such sacrifices as had their blood caried into the holy place signified that they which cleaved to the rudiments of Moses Law should have no portion in Christ as is shewed on Levit. 6. 30. from Heb. 13. 10. 13. so the not eating of blood which made stonement for the soules of men seemeth also to signifie that they which cleaved unto the legall sacrifices should not eat that is not have communion benefit or nourishment to their soules but they which come unto Christ by faith doe eat the flesh and drinke the blood in spirit and truth by which their atonement is made with God Ioh. 6. Matth. 26. compared with Heb. 13. 10. c. And as the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Heb. 9. 8. so the communion with that blood whereby atonement for sins was made was not yet fully manifested while as the outward Tabernacle and figurative sacrifices therein were in use Verse 13. hunt a hunting and so take it by hunting This law for wild-beasts caught by hunting concerneth tame beasts also as touching the slaying of them as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flocke c. and thou shalt eat And as it is said in Deut. 15. 22. of the blemished firstlings which were to be eaten in their cities as the Roe-bucke and as the Hart From which words the Hebrewes say Here thou art taught that the wilde beast and the tame are alike in this businesse of killing c. Maimony in Shechitah or treat of Killing beasts chap. 1. sect 1. that may be eaten or which is usually eaten which Targum Ionathan expoundeth that is lawfull to be eaten he shall even poure-out or then shall hee shed the blood thereof so that no flesh of beast or bird might bee eaten in Israel unlesse the blood were orderly let out and the flesh cleansed of it And when the people in a warre flying upon the spoile slew cattell on the ground and did eat the flesh not puri fied from the blood they sinned against the Lord till Saul tooke order for the more lawfull killing of them 1 Sam. 14. 32. 33. 34. Of this point the Hebrewes have these rules It is commanded that who so will eat the flesh of any cattell wild beast or fowle it be slaine and afterward eaten He that slayeth blesseth God first who sanctifieth us by his commandements and hath given a charge concerning the slaying And it is unlawfull to eat of that which is slaine all the while that it doth tremble And who so eateth thereof before the soule the life bee gone out transgresseth Fishes and Locusts there is no need to slay them but the catching of them maketh them lawfull Behold hee saith in Numb 11. 22. Shall the flockes and the herds be slaine for them to suffice them or shall all the fishes of the sea be gathered for them The gathering of the fish is as the fleying of the beasts So of the Locusts there is mentioned their gathering onely Esa. 33. 4. that if any of them dye in the water they may be eaten yea it is lawfull to eat them alive The place where the beast must be slaine is the necke The instrument to slay it with may be any knife of metall or of stone or of glasse and the like cutting things which are sharpe and have no gap in them It is lawfull to slay in all places without the court of the Sanctuarie for within the court they slay but the holy things of the altar onely common beasts or fowles may not bee slaine within the court Deut. 12. 14. 15. So that which is slaine out of the place which God hath chosen is lawfull to be eaten in any of the gates but hee that slayeth common things within the court that flesh is unlawfull to bee used but they bury it Any man may slay as the deafe or the foole or the childe c. if others looke that it bee slaine lawfully but if a knife fall of it selfe and slay though it be after the manner of slaying yet it is unlawfull for it is said THOV SHALT KILL Deut. 12. 21. so it must be slaine by mankinde Hee that slayeth a beast in the name of a sacrifice for a vow or a sin-offring which he oweth it is unlawfull to be eaten c. Maim in Shecbitah 〈◊〉 1. and 2. c. The taking of beasts and birds by hunting may signifie the converting of sinners by the preaching of the Gospell as the catching of fishes is applied to the catching of men Luk. 5. 9. 10. And as Peter when hee was called to preach the word unto and communicate with the Gentiles was bidden in a vision to kill beasts and eat Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood seemeth to figure out the mortifying of sinners by the word of God and burying of the old man naturall sinfull life after which communion with them is lawfull Rom. 6. 2. 3. 4. cover it with dust the Greeke translateth earth shall cover it The covering of blood is in use they say both within the land of Israel and without the land of common beasts but not of the sanctified Thalmud in Cholin c. 6. This taught a reverend regard which they should have of the soule or life of the beast which was in the blood that it should bee buried with a kinde of honour for buriall is honourable Eccles. 6. 3. It also shewed the lawfulnesse of killing these creatures for food that their blood being covered should not be imputed unto them of God as appeareth by the contrary Iob 16. 18. O earth cover not thou my blood and Ezek. 24. 7. 8. Her blood is in the midst of her see set it upon the top of a Rocke shee poured it not upon the ground to cover it with dust that it might cause hot-wrath to come up to take vengeance c. where blood not covered signifieth a crying to God for vengeance The Hebrewes performed this charge carefully for in their canons it is said Wee are commanded to cover the blood of the cleane beast or cleane fowle that is slaine Leviticus 17. 13. Therefore wee are bound to blesse before the covering of 〈◊〉 Blessed art thou O Lord our God King eternall which hath sanctified us by his commandements and give us a charge to cover the blood Hee that killeth fowle and many sorts of wilde beasts in one place blesse◠with one blessing for them all and maketh one cov 〈…〉 of all their blood If the blood bee mixt with water if there be in it the appearance of blood it ought to bee covered otherwise it is free c. If the blood for suncke into the ground yet if the signe or marke th 〈…〉 of may be discerned it ought to be
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
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
hurt the very swine without leave from the Lord Mat. 8. 31 32. Vers. 21. in the morning as Abraham being spoken to of God to sacrifice his sonne rase early in the morning and sadled his Asse and tooke two of his young men with him c. Gen. 22. 3. shewing his readinesse to obey the will of the Lord though with the losse of his onely sonne whom he loved so Balaam here riseth in the morning sadleth his Asse and taketh two of his young men with him vers 22. shewing his greedinesse to get preferment and the wages of iniquitie which he loved though with the losse of the favour of God and in the end of his owne life Gods children runne not so fast in the way of his commandements when hee enlargeth their heart Psalm 119. 32. but the children of Satan runne as fast to evill and make haste to shed innocent bloud Esay 59. 7. They runne and prepare themselves without iniquitie in Gods people Psal. 59. 4 5. So are the wayes of every one that is greedy of gaine which taketh away the life of the owners thereof Prov. 1. 16 19. Vers. 22. Gods anger was kindled in Greeke God was angry in wrath The judgements of God are a great depth Psalm 36. 7. hee is often offended and that justly when men doe that which he saith Doe because they doe it not with that minde and to that end which hee requireth Esay 10. 6 7. and his word or leave is in displeasure against sinners that have no love to the truth The young Prophets of Iericho would have leave to send fiftie men to seeke Elijahs bodie but Elisha forbade them after by their importunacie hee said Send They sent and sought but found him not then Elisha gave them this reproofe Did not I say unto you Goe not 2. King 2. 16 17 18. As they ought to have rested in the Prophets first word so should Balaam have done fiere in the first answer of God and for not doing it wrath from the Lord was upon him the Angell of Iebovah this Angell speaketh as the Lord him-selfe onely the word that I shall speake unto thee that shalt thou speake v. 35. Wherfore this seemeth to be Christ the Angell which redeemed Iakob from all evill Gen. 48. 16. and now commeth to redeeme Iakobs children from the curse intended against them the Angell that was sent before Israel to keepe them in their way in whom Iehovahs name was Exo. 23. 20 21. even Michael the great prince which standeth for his people Dan. 10. 21. and 12. 1. an adversary in Hebr. Satan which name when it is used for an adversary to Gods people usually meaneth the Deuill Iob 1. 6. Mat. 4. 10. Rev. 12 9. and 20. 2. but here being spoken of an adversarie to the wicked defender of the church is applied to an holy Angell or to the Prince of Angels and men And here the love of God unto Israel appeareth that when he giveth a wicked man leave to goe out against them forthwith hee sendeth his Angell to resist him and to stand for the helpe of his chosen as all the Angels are ministring spirits sent forth to minister for them who shall be heires of salvation Heb. 1. 14. two of his young men that is of his servants see the notes on Exo. 33. 11. So Abraham went with two of his young men Gen. 22. 3. Vers. 23. the Asse saw the Angell It pleaseth God to confound the wisedome of the wise and arrogant by base and contemptible meanes for the foolishnes of God is wiser than the wisdome of men 1 Cor. 1. 25. Balaam was a great Prophet accustomed to visions and revelations yet saw not with his eies neither knew with all his skill v. 34. that the Angell stood against him whom his Asse a rude and silly beast did see and avoid to the safety of his master and he that could advertise others of things that should befall them Num. 24. 14. could not advertise himselfe of the danger of death w ch was before him So God destroyeth the wisedome of the wise and bringeth to nought the understanding of the prudent 1 Cor. 1. 19. When visions appeared the Prophets were wont to see them and others in their company saw them not as in Dan. 10. 7. Act. 9. 7. here the Prophet seeth nothing but the beast under him hath the eyes opened to see the apparition his sword drawne a signe of wrath and vengeance so David saw the Angell that plagued Israel with a drawne sword in his hand 1 Chron. 21. 16. and Iosua the like in that Angels hand who as captaine of the Lords host was to destroy the Canaanites Ios. 5. 13. 14. Balaam went with a purpose to curse Israel and after to have them killed with the sword his curses would have been like the piercings of a sword Prov. 12. 18. he had whetted his tongue as a sword and bent his arrow even a bitter word Ps. 64. 4. the Lord to reward him according to his works sendeth out a sword against him the Asse turned aside The beasts and fowles and other brutish creatures are often taken to teach convince men Iob 12. 7 8. Esay 1. 3. Ier. 8. 7. Balaams folly was reproved here by the action of this dumbe beast as after it was by words Nū 22. 28 30. 2 Pet. 2. 16. Balaams way was perverse before the Lord v. 32. he had forsaken the right way went astray 2 Pet. 2. 15. the asse turning aside out of the way might have taught him to have desisted from his evill course The Asse avoideth the danger evill before his eyes the master being blinded with ambition and covetousnes seeth it not but would goe on to destruction v. 33. smote the asse the Greek here addeth with his rod or staffe which is taken from v. 27. As he that judgeth another condemneth himselfe doing the same things Rom. 2. 1. so the Prophet in smiting his beast sheweth himselfe to bee worthy of moe stripes doing much worse than it A whip for the horse a bridle for the asse and a rod for the fooles backe Prov. 26. 3. V. 24. and a wall in Chaldee and another wall The Angell needed not have chosen such places but these things hapned unto Balaam for ensamples and are written for our admonition for when men goe on in a way not good if they escape one perill they fall into another greater and at last into inevitable danger as the Prophet signifieth by feare and pit and snare Hee that fleeth from the feare shall fall into the pit and hee that getteth up out of the pit shall be taken in the snare Ier. 48. 43 44. Vers. 25. and thrust Balaams foot or pressed crushed his foot This word is used in 2 Kings 6. 32. where the Kings messenger who was sent to take away Elishaes head was pressed or crusht in the doore God by this second signe came neerer unto Balaam who went on in
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia 〈…〉 2. 15 16. yâ— were strangers this remembrance of their former misery is often used to move them unto compassioÌ„ towards others See Exod. 22. 21. Lev. 19. â—3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâ—e Gen. 2. 24. applied here to signifie our union with 〈…〉 d in Christ as Paul sheweth it by the same 〈…〉 de of marriage Ephes. 5. 25. 32. But this is spirituall â—as hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â—7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied 〈◊〉 is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thâ—â— art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing 〈…〉 blessing remembred before in Deut. 1. 10. and 〈◊〉 in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe 〈…〉 Geâ— 20. 4. According to this similitude the Israelites are called the host of heaven and 〈…〉 Dan. 8. 10. 24. and in other visions the 〈◊〉 〈◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉 19. and 〈…〉 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and 〈…〉 4. CHAP. XI An exhortation to love and obedience 2 by 〈…〉 experience of Gods great workes done in 〈…〉 and in the wildernesse 8 by promise of Gods 〈…〉 ngs in the land of Canaan 16. and by 〈…〉 gs 18 Gods words must be laid up in the 〈…〉 and for a signe outwardly 19 taught unto the 〈…〉 20 and written on the doore-posts 22 Vpon 〈…〉 ing of the Law the casting out of the heathens 〈…〉 ssing their land is promised 26 The blessing 〈…〉 is set before them 29. and must after 〈…〉 d on Gerizim and Ebal mounts within 〈…〉 ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ„ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lâ—nd w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâ—erâ—dst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
and 3. 24. Heb. 2. 14 15. Iohn 8. 32 34 35 36. Vers. 14. Furnishing thou shalt furnish him that it in any case furnish him and that liberally or adorne him as with a chaine from whence the similitude is here taken that as crownes and chaines were signes of honour and dignity Dan. 5. 29. so the Master should honourably reward his brother for his service and not turne him out as a vagabond He was sold for extreme poverty Exod. 22. 3. Levit. 25. 39. and if hee should bee turned away emptie he might either be forced to returne into servitude from which God would free his people because they were his servants Levit. 25. 42 55 or be driven to steale Prov. 30. 9. or to beg or live in misery thy floore thy corne by these three flesh bread and wine he was sufficiently provided for his present livelihood and that of the best thy God hath blessed thee so implying other things besides those forementioned and giving a reason of this precept from the blessing of God upon the Master which also often commeth by meanes of the servants diligent and faithfull service who therfore ought not to be sent away empty Gen. 30. 27 30. and 31. 6 38 40 42. For the quantitie the Law appointeth not how much the master should give his servant at his departure the Hebrewes gather from Exod. 21. 32. that he might not give him lesse than the worth of thirty 〈◊〉 whether it were of one kinde of the things for emoâ—tioned or of many Maim treat of servants c. 3. s. 14. Vers. 16. thine house that is thine houshold wife children servants as the Chaldee saith the men of thine house he is well is well used and to his contentment What the Hebrewes gather from these words is noted on Levit. 25. 40. Vers. 17. thou shalt take an aule this was to be done by the knowledge of the Magistrates also Exod. 21. 6. see the annotations there in his care and in the doore so fastning his care to the doore as the Greeke version here explaineth it to signifie that hee yeelded himselfe as a perpetuall servant in his masters house a servant for ever that is till the yeare of jubilee or all the daies of his Masters life see the notes on Exod. 21. 6. thou shalt doe likewise to furnish her liberally when she goeth out of thy service as vers 14. and as some thinke to bore her care for a perpetuall servant if she will not goe out free at the end of six yeeres But the Hebrews understand it of the former onely and hold that a woman was not to bee bored in the care Maim in Servants ch 3. s. 13. Of maid-servants see the Law in Exod. 21. 7. 11. Vers. 18. It shall not be hard or Let it not bee hard that is seeme hard unto thee grieve thee that thou must so furnish him with thy goods when thou lettest him goe the double in Chaldee two for one the hire of an hired servant that is hee hath beene double the worth of an hired servant to thee that hee hath served thee six yeares The reason of this speech some thinke to bee because of the hard service which hee hath done above the service of an hireling as in Luk. 17. 7 8 9. But by the Law Hebrew servants might not be used like slaves but like hired servants Levit. 25. 39 40. Therefore others understand it in respect of the time that an hired servant might not bee hired longer than three yeeres as in Esay 16. 14. within three yeeres as the yeeres of an hireling c. whereas this servant had served six yeares But there is no law given of God that a man might not bee hired for longer time than three yeeres and there is the like phrase in speech of one yeere Esay 21. 16. Others thinke it to bee in respect of his condition that he was â—old for a servant and so bound to his master and could not be free when he would Vers. 19. of thy herd or in that is among thy herd and in thy flocke meaning of beeves sheepe and goats After the lawes that concerne the poore and the servants of Israel hee now repeateth a law which concerned the releefe of his ministers the Priests that served the Lord and his people Israel shall sanctifie that is shall separate as holy unto the Lord the ground of this Law was because God smote all the first-borne of Egypt from man to beast but spared the Israel sees therefore hee commanded them in perpetuall memory of that benefit to sanctifie all their first-borne males unto him See Exodus 13. 2 11 12 13 14 15. not serve that is as the Greeke explaineth it not doe any worke therewith as to plough tread out the corne or any other like Because these beasts were the Lords he forbiddeth men to use them as their owne for any worke service or profit to themselves So the Hebrewes hold this Law by proportion to concerne all other holy things as well as the firstlings and that for transgressing this charge men were to be beaten Maimony tom 〈◊〉 in Megnilah c. 1. s. 7. Vers. 20. Thou shalt eat it this is not meant of the owner but spoken to the Priest unto whom God gave all the firstlings of Israel Num. 18. 15 17 18. See the annotations there yeere by yeere every firstling in his yeere and not deferre the eating of it till the yeere following shall chuse to put his name and place his Sanctuary there see Deut. 12. 5 6. thine house thy family in Chaldee the men of thy house Vers. 21. lame or blinde understand if the beast be lame or blinde or any otherwise blemished The firstlings were to be killed their bloud and fat brought to the Altar their flesh eaten by the Priests as is noted on Num. 18. 17. but no blemished thing might come at the Altar by the Law in Levit. 22. 18. 22. therefore not the firstlings that had blemish on them Vers. 22. Thou shalt eat it speaking to the Priest to whom the firstlings were given for their livelihood see Num. 18. 17. within thy gates in Greeke and Chaldee within thy cities that is in any of their common habitation as the Roebuck that is as ordinary meats wherein is no holinesse So in Deut. 12. 22. Vers. 23. the bloud because it is the soule or life and was for atonement of their soules upon the Altar therefore no bloud of beast or fowle might be eaten see Deut. 12. 23. and Levit. 17. 11 12. CHAP. XVI 1 A repetition of the Law touching the feast of the Passeover and of unleavened bread 9 Of Weekes or Pentecost 13 Of Boothes or Tabernacles 16 Every male must appeare and offer according to the gift of his hand at these three feasts 18 Of ordaining Iudges doing justice 21 Groves and Pillars are forbidden OBserve the moneth of Abib and keep the Passeover unto Iehovah thy God for in the moneth of Abib
trees and the singular is oft used for the plurall as is noted on Genes 3. 2. And under the name of trees all other things also needfull for mans life seeme here to be reserved from destruction The Hebrewes explaine it thus They may not cut downe the Trees for meat that are without the citie nor with-hold from them the water-courses that they may wither as it is written THOV SHALT NOT CORRVPT THE TREES and who so cutteth any downe is to be beaten And not in the siege onely but in any place whosoever cutteth downe a tree that is for meat by way of corrupting is to be beaten But they may cut them downe if they hurt other trees or hurt the field c. the Law forbiddeth not but by way of corruption Every tree that beares not fruit it is lawfull to cut it downe although a man have no need of it and likewise a fruit-tree that doth hurt or yeeldeth but a little and is not worth the labour about it it is lawfull to cut it downe And what quantity may that be An olive tree if it yeeld the fourth part of a Kab of olives that is a Log wherof see the notes on Exod. 30. 24. they may not cut it downe and a Date tree which yeeldeth a Kab of dates they cut not downe And not trees onely but who so breaketh vessels or rendeth garments or pulleth downe buildings or stoppeth wells or destroyeth meats by way of corrupting transgresseth this law THOV SHALT NOT CORRVPT yet is he not to be beaten therefore but by the doctrine of the Scribes he is to be chastised Maimony treat of Kings chap. 6. sect 8 9. By this prohibition God restraineth the waste and spoile which Souldiers usually make in warres and teacheth mercy towards his good creatures and that which serveth for mans life therefore Christ would have nothing lost of the broken meats that were leâ—t Ioh. 6. 12. And as in figure men are likened to trees so such onely as bring forth no good fruit are cut downe Matth. 3. 10. See also Luke 13. 6 7 c. Rev. 9. 4. for thou maist or as the Greeke translateth but thou shalt eat thereof for is the tree c. or for are the trees c that is the trees of the field are not as men either to come out against thee or to flee from thee into the bulwarke This interpretation agreeth with the Greeke Is the tree that is in the wood a man to goe in from thy face into the bulwarke The Chaldee in like sense explaineth it by a deniall For the tree of the field is not as a man to goe c. Otherwise it may also be translated Though the trees of the field are mans that is serve for mans use yet spare such as beare fruit Or according to that which went before For the tree of the field is mans to wit his food or life of man as in 2 Kings 18. 31. eat ye every man his owne vine that is the fruit of his vine into the bulwarke or in the siege Vers. 20. sub dued or come downe which the Greeke translateth untill it be delivered CHAP. XXI 1 The expiation of murder done by an unknowne person that the Elders of the next citie should kill an heiffer and wash their hands over it so clearing themselves and asking mercy of God 10 The usage of a captive taken to wife 15 The first-borne is not to be disinherited upon private affection 18 A stubborne rebellious sonne is by his Parents to be brought forth unto judgement and stoned to death 22 The malefactor must not hang all night on a tree IF one be found slaine in the land which Iehovah thy God giveth unto thee to possesse it fallen in the field and it be not knowne who hath smitten him Then thy Elders and thy Iudges shall come forth and they shall measure unto the cities which are round about him that is slaine And it shall be that the citie which is next unto the slaine 〈◊〉 even the Elders of that citie shall take an heiffer of the herd which hath not beene wrought with which hath not drawne in the yoke And the Elders of that citie shall bring downe the Heiffer unto a rough valley which shall not be tilled nor sowen and shall strike off the Heiffers necke there in the valley And the Priests the sonnes of Levi shall come neere for them Iehovah thy God hath chosen to minister unto him and to blesse in the name of Iehovah and by their mouth shall be every controversie and every stroke And all the Elders of that citie that are next unto the slaine man shall wash their hands over the Heiffer that is beheaded in the valley And they shall answer and say Our hands have not shed this bloud and our eyes have not seene it Make expiation for thy people Israel whom thou hast redeemed O Iehovah and lay not innocent bloud in the middest of thy people Israel and the bloud shall be expiated for them And thou shalt put away innocent bloud from the middest of thee when thou shalt doe that which is right in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When thou goest forth to battell against thine enemies and Iehovah thy God hath delivered them into thine hands and thou hast taken captive a captivity of them And thou seest in the captivity a woman of a beautifull forme and hast a desire unto her and wouldest take her unto thee to wise Then thou shalt bring her home to thy house and she shall shave her head and doe her nailes And she shall put off the raiment of her captivity from upon her and shal remaine in thine house shall weep for her father and her mother a moneth of daies and after that thou shalt goe in unto her and be her husband and she shall be unto thee to wife And it shall be if thou have no delight in her then thou shalt send her away whither she will but selling thou shalt not sell her for money thou shalt not make a gaine to thy selfe of her because thou hast humbled her If a man have two wives one beloved and another hated and they have borne him sonnes the beloved and the hated and if the first-borne sonne be hers that was hated Then it shall be in the day that he maketh his sonnes to inherit that which he hath he may not make the sonne of the beloved first-borne before the sonne of the hated which is the first-borne But the first-born the sonne of the hated shall he acknowledge by giving to him a double portion of all that is â—ound his for he is the beginning of his strength the right of the first birth-right is his If a man have a sonne stubborne and rebellious which obeyeth not the voice of his father and the voice of his mother and they have chastned him he will not hearken unto them Then shal his father and his mother lay hold on him and
commandement of God which he tolerated onely for the hardnesse of their hearts and shewed the woman to be defiled by her second mariage after her first unjust divorce not cause the land to sinne or not suffer the land to sinne which may be understood that by their example others should not bee occasioned to doe the like or that by the Magistrates neglect of punishing this evill others bee not emboldened Or rather that the land be not in sinne that is punishable for this sin which extendeth not onely to the persons that doe it but to all the people that suffer it as there bee examples of the like in other cases as Ios. 7. and 22. 17 20. Therefore the Prophet alleaging this Law saith that the land should bee greatly polluted Ier. 3. 1. and so the Greeke version here in stead of sin saith ye shall not defile the lād This Law is figuratively applyed in the practise of it unto God and his Church unto whom he was an husband Ier. 31. 32. and unto whom in time he did give a bill of divorcement but for her adultery Ier. 3. 8. not upon displeasure without her due merit as the Israelites often did to their wives for such a bill of divorce they could not shew but for her transgressions she was put away Esay 50. 1. And though by this Law a woman put away and becomming another mans might not returne to her first husband againe yet God who is above his Law offereth his Church after her many adulteries to returne againe unto him by repentance and faith Ier. 3. 1. Hos. 2. 2. 1. 9. and 3. 1 5. The Apostle also applieth this Allegory to the Churches estate under the Law and under the Gospel of Christ Rom. 7. 1 2 3 c. Vers. 5. in the armie unto the war as the Greeke translateth In Deut. 20. a law was given for such as were betrothed and not married had planted vineyards or built houses and not eaten of or dwelt in them the Hebrewes understand those two also in this law saying Hee that hath builded a house and dedicated it and he that maried his betrothed wife or his brothers wife Deut. 25. 6. and hee that hath made his vineyard common these goe not out to war till the yeare be ended Maimony tom 4. treat of Kings chap. 7. sect 10. any thing or ought of any thing that is of any charge or businesse concerning warres or the like Therefore whereas such as had not maried their spouses nor dedicated their houses nor made common their vineyards when they were sent backe from the armie were to provide victuals and prepare the waies for the army as is noted on Deut. 20. 7. they were all this first yeare free from these other the like charges as the Hebrewes say These goe not out to the warre neither are they charged with any thing in the world Deut. 24. 5. By word of mouth wee have beene taught that he shall be free a yeare both for the house that he hath dedicated and for the wife that he hath maried and for the vineyard whose fruit he hath begun to eat of All the yeare long hee neither provideth victualls nor prepareth the way nor watcheth on the walls nor giveth to the tributes of the citie neither may any thing in the world passe upon him Maim treat of Kings ch 7. s. 10 11. passe upon him that is as the Greeke explaineth it he laid upon him free that is exempted from all publike labours and charges In the wars that King Asa made with Baasa none was free 1 King 15. 22. where may be understood none save such as Gods Law did exempt or not they neither because of the great necessity of helpe rejoyce with his wife By this Law God shewed how much hee approved of holy wedlocke as by the former he shewed his hatred of unjust divorces when to encourage the newly maried against the cumbrances which that estate bringeth with it and to settle their love each to other he exempted those men from all wars cares and expences that they might the more comfortably provide for their own estate Vers. 6. A man shall not take Hebr. He shall not take this is to be understood of any man therefore the Greeke and Chaldee change the person to make the sense plainer Thou shalt not take speaking to every man as after Moses also speaketh in vers 17. nether milstone elsewhere this word Rechajim signifieth both milstones or the mill in generall Exod. 11. 5. Here by reason the upper milstone is after mentioned the nether stone is specially meant And under these particulars all other of like necessary use for mans life are forbidden to be taken to pledge The Hebrewes say Hee that lendeth to his neighbour c. may not take to pledge vessells or instruments wherewith they make ready meat for the life as milstones or the woodden mill or pots which they boyle meat in or butchers knives or the like things Deut. 24. 6. and if hee take such to pledge he must be forced to restore and if the pawne be lost or burnt before hee doe restore it he is to be beaten Maimony tom 4. treat of the Lender and Borrower chap. 3. sect 2. the upper milstone called Recheb a charret because of the running thereof upon the nether stone From hence they say He that taketh to pledge many instruments which are for food c. is guilty for every instrument or vessell by it selfe though they be two instruments wherewith they doe one worke as the nether milstone and the upper he is guilty for them by the name of two instruments and for them twaine hee is to bee twise beaten Maimony ibid. chap. 3. sect 3. See after in v. 11. 12. 17. the soule that is the life of the soule or body meaning the instruments of his livelihood and as Thargum Ierusalemy expounds it the necessities of the soule or life The Chaldee paraphraseth thus for by them is made ready meat for every soule Thus the milstones are named but for an instance forbidding all other of like sort Vers. 7. a soule that is any person man woman or childe of Israel This the Hebrewes take as a limitation to Israel and the Proselytes thereof and for stealing Infidels they hold hee was but to make restitution Maim tom 4. treat of Theft chap. 2. sect 1. and chap. 9. sect 6. maketh gaine or serveth himselfe the Greeke translateth and bringing him under his power selleth him See this word used in Deut. 21. 14. and selleth him The Hebrewes joyne this to the former without which they thinke the theefe was not to dye A theefe is not guilty of death untill hee steale an Israelite and get him into his power and serveth himselfe of him and selleth him to others Deut. 24. 7. If he steale him and serve himselfe with him and doe not sell him or doe sell him before he hath served himselfe by him he is free from death
the Israelites by miracles wonders and signes which God did by him in the middest of them Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe 2 Cor. 5. 19. whoÌ„ God buried not as he did Moses but raised him froÌ„ the dead that he saw no corruption Of him Moses wrote and to him give all the Prophets witnesse that through his name whosoever beleeveth in him shal receive remission of sins Act. 10. 40. 43. And by him all that beleeve are justified from all things from which we could not be justified by the law of Moses Act. 13. 39. This is the true God eternall life 1 Ioh. 5. 20. To him be honour and glory and praise throughout all generations and let all the earth be filled with his glory Amen and Amen A TABLE OF SOME PRINCIPALL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKES OF MOSES A AAron and his sonnes made Priests Exod. 28. their first offerings Lev. 9. Aarons death Num. 21. 24. 28. Abib the moneth which we call March Exod. 13. 4. and 23. 15. Deut. 16. 1. Abrahams name interpreted Gen. 17. 5. Accepting the face what it is Gen. 19. 21. Adultery punished with death Lev. 20. 10. Deut. 22. 22. Afflicting of the soule by fasting c. commanded unto all Israel one day in the yeere Lev. 16. 29. It was to be from evening to evening Lev. 23. 32. All or every for all sorts Exod. 9. 6 25. Almighty or All-sufficient Shaddai Gods name Gen. 17. 1. Altar Gen. 8. 20. Altar of incense Exod. 30. 1. c. called the Altar of gold Exod. 40. 26. Altar of Burnt-offering or Brazen Altar Exod. 27. 1 c. and 40. 29. The Princes Offrings at the dedication of the Altar Num. 7. Amalek Gen. 36. 12. His destruction commanded Exod. 17. 16. Deut. 25. 19. Amen what it signifieth Num. 5. 22. Amids for within Gen. 2. 9. Ammonites Gen. 19. 38. Israel might not fight with them Deut. 2. 19. Amorites used for all heathens in Canaan Gen. 48. 22. And for but Gen. 2. 17. for that Gen. 12. 12. and 27. 4. Exod. 8. 29. for for Gen. 12. 19. Exod. 15. 2. for or Gen. 13. 8. and 19. 12. for then Gen. 3. 5. for that is Gen. 13. 15. or namely 1 Chron. 1. 36. for a passion of the minde Gen. 27. 28. And for both or superfluous Gen. 36. 24. and 40. 9. and 8. 6. for who which c. Gen. 49. 25. or that which Deut. 32. 1. for therefore Gen. 31. 44. for if or and if Gen. 18. 30. Exod. 4. 23. Levit. 26. 40. Angell what it signifieth Genes 16. 7. and 32. 1. Christ called an Angell Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19. and 23. 20. The heathens opinion of Angels Gen. 32. 1. Anointing what it signified Exod. 29. 7. and 30. 26. The Anointing oile described Exod. 30. â—3 c. who were anointed therewith Ex. 30. 33. Answering what it is from God Gen. 36. 3. Appearing before God with three things Exod. 23. 15. Arke Teba Gen. 6. 14. Arke Aron Exod. 25. 10. Arabia whereof it was named Gen. 10. 7. Aram called Syria Gen. 24. 10. and 25. 20. Armies or hosts of Israel Exod. 6. 26. Arrowes for plagues Deut. 32. 23. Asses of what use Gen. 49. 11. Assembly or Church for multitude Gen. 28. 3. Ascending for burning Exod. 27. 20. Assured saying Gen. 22. 16. Atonement Exod. 29. 36. Lev. 1. 4. Atonement day with the Law for making reconciliation for the Church once in the yeere Levit. 16. Avenging and bearing grude forbidden Levit. 19. 18. B BAal-peor the Idoll wherewith Israel joyned Num. 25. Babylon Gen. 10. 10. and 11. 9. Back-parts of God what they meane Ex. 33. 23. Balaam and Balak with their storie Numb 23. c. Balaams prophesies Num. 24. his death Num. 31. 8. Baldnesse made for sorrow for the dead forbidden Lev. 21. 5. Banquet named of drinking Gen. 19. 3. Battlements to be made on houses Deut. 22. 8. Beersheba The Well of the oath Gen. 21. 31. and 26. 33. Before one i. exposed to him Gen. 13. 9. and 20. 15. and 34. 10. Begin how it is used for the doing of any thing Gen. 9. 20. Bekah an halfe shekell Exod. 38. 26. Belial what it signifieth Deut. 13. 13. Bels on the High Priests garments Ex. 28. 34 35. Beleefe or faith what it meaneth Gen. 15. 6. Exod. 17. 12. Bending the head what it meaneth Exod. 4. 31. Benjamin Benoni Gen. 35. 18. set before the children of the bond-woman Exod. 1. 3. Shoulders of Benjamin what they meane Deut. 33. 12. Bethel a Citie Gen. 12. 8. and 28. 19. Bethlehem Gen. 35. 16 19. Betrothing of a wife the manner of it among the Iewes Deut. 22. 23. The punishment for lying with a betrothed woman Deut. 22. 24 c. Binding a Chariot for making ready Gen. 46. 29. Bishops where of named Num. 3. 32. Biting usurie forbidden but allowed upon strangers Exod. 22. 25. Deut. 23. 19 20. Blasphemers to be put to death Lev. 24. 16. Blemishes might not be in any sacrifice Lev. 1. c. Deut. 17. 1. Blesse what it meaneth Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19 20. and 27. 4. Blessing for gift 33. 11. for salvation Gen. 47. 7. Blessings for them that keepe Gods commandements and curses for the transgressors Lev. 26. Deut. 28. The Priests blessing of Israel Numb 6. 23 c. Blessing God for meat drinke c. Deut. 8. 10. Blessings and Curses where to be pronounced Deut. 27. Moses Blessings of the tribes Deu. 33. Blew what colour it was Exod. 25. 4. Bloud for life Gen. 9. 4. Blouds for murther Gen. 4. 10. Bloud of the sacrifice put on the Priests eare thumbe and toe Exod. 29. 20. Bloud of fowles and beasts might not be eaten Lev. 7. 26. 17. 10 11 12. Bloud of wilde beasts and fowles must be covered with dust Lev. 17. 13. Booke of God or of life Exod. 32. 32. The feast of Boothes or Tabernacles Lev. 23. 34. Borrowing and lawes concerning it Ex. 22. 14 15. Bowing downe for worship Gen. 22. 5. Ex. 4. 31. Brasse what it signifieth Exod. 27. 2. Bread for all food Gen. 3. 19. and 21. 14. 31. 54. Breath Neshamah what Gen. 2. 7. Brestplate of the high Priest Exod. 28. 15. Bribes forbidden Exod. 23. 8. Bringing neere and offering used for the same Lev. 1. 2. Brother for kinsman Gen. 13. 8. for the same humane nature Gen. 19. 7. Building how used Gen. 2. 22. Building for having children Gen. 16. 2. and 30. 3. Bullocke of the second yeere as a Calfe of the first Exod. 29. 1. Burnt-offering Gen. 8. 20. The Law concerning it whether it were of the herd flocke or fowles with the signification Lev. 1. and 6. 9 c. Butter what it signified Deut. 32. 14. C A Cake of the first of the dough to be given to the Lord Num. 15. 20. Calfe of the first yeere
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
death make them guiltie upon them and on him as the Hebrew forme noteth that is on every of them to hell to the place and state of death Psal. 16. 10. as the conspirators with Korah went downe quicke into hell Numb 16. 30 33. in their dwelling place or in their â—â—journing place for this life is a pilgrimage where men are but guests in their inmost part or within them in the midst of them meaning their heart Vers. 18. and at noone These three times in the day they used to pray in Israel as David here practised and Daniel afterwards Dan. 6. 10. and at the sixt houre which was their â—oone tide Peter 〈◊〉 to prayer Act. 10. 9. Though the day was then divided into twelve houres Ioh. 11. 9. yet of old they had but these three times or houres meditate or pray see the note on verse 3. and Psal 77. 4. Vers. 19. from the battell against me from the 〈◊〉 sighâ— the conflict with me the Greeke saith from them that 〈◊〉 neere to me meaning his foes as Psal 27. 2. with many or in many were they with me This is doubtfull whether it be meant of foes or friends If of 〈◊〉 it may be resolved thus for with many with a great multitude they were fighters with me If of friends it may be understood of Gods Angels that in a great number were with him pitching campe for his aid Psal. 34. 8. as Elishah said many moe are with us than with them 2 Kings 6. 16 17. The Chaldee explaineth it for in many afflictions his word was for my helpe Vers. 20. even he that sitteth that is the eternall that abideth one and the same in counsell power c. no changes or alterations from evill to good and are not bettered Thus the Chaldee Paraphrast taketh it of sinners which change not their evillway It may also be meant no alterations of their good estate that is no adversities as Ioâ— 10. 17. Vers. 21. He sent forth his hand that is laid violent hands as Nehem. 13. 21. his peaceable friends or them that were at peace with him Vers. 22. drawne swords that is wounding deadly A like similitude Solomon useth Prov. 12. 18. There is that speaketh words like the prickings of a sword See also Psal. 57. 5. Vers. 23. thy carefull burden or thy gift that is whatsoever thou art carefull to have given thee in all thy wants and need or whatsoever â—e giveth thee to exercise thy faith patience by adversâ—â—ies The Greeke well turneth it thy care which phrase the Apostle useth 1 Pet. 5. 7. Cast all your care upon him c. The Chaldee saith Cast thy hope on the Lord. Compare also herewith Mat. 6. 25. Luke 12. 22. Psal. 37. 5. Sustaine thee or foster and nourish thee with food and all other necessaries The word though it be generall yet is often used for nourishing Gen. 45. 11. and 47. 12. 1 King 18. 4. So the Greeke also turneth it here not give that is not suffer as Psal. 16. 10. Vers. 24. pit of corruption the Chaldee expoundeth it the deepe Gehenna men of blouds c. that is bloudy men as Psalm 5. 7. not live halfe Hâ—br not halfen their daies that is not come to halfe the daies of their life but be cut off by untimely death So Job 15. 32. PSAL. LVI David praying to God in confidence of his word complaineth of his enemies 10 Heprofâ—sseth his confidence in Gods word and promiseth to praise him To the master of the musicke concerning the dumbe dove in faire places Michtam of David when the Philistims tooke him in Gath. BE gracious to mee O God for sory man would swallow me up all the day warring he oppresseth me Mine enviers would swallow mee up all the day for many doâ— warte with me O most high In the day I shall feare I will trust unto thee In God I will praise his word in God doe I trust I will not feare what flesh can doe unto mee All the day my words they grievously wrest against me all their thoughts be for evill They draw together they keep close themselves they doe observe my steps because they earnestly expect my soule For painfull iniquitie shall they escape safe in anger cast downe the peoples O God Thou hast counted my wandring put thou my teares in thy bottle are they not in thy register Then shall mine enemies turne backe in the day that I call this I know that God will be for mee In God I will praise the word in Iehovah I will praise the word In God doe I trust I will not feare what earthly man can doe unto me Thy vowes are upon me O God I will pay confessions unto thee For thou hast delivered my soule from death hast thou not also my feet from sliding for to walke on before God in the light of the living Annotations COncerning the dumbe dove or after the Hebrew phrase the dove of dumbnesse thus David speaketh of himselfe as of a dove subject to vexation among the â—avenous kites the Philistims which were farre disâ—oyned from Gods people in faith though neare in habitation as the Greeke translateth it the people farre off from the Saints Or Aelem interpreted dumbnesse may also be turned a Congregation as in Psalm 58. 2. and so the meaning is the dove of the Congregation of them that be farre of that is of the Philistims And thus the Chaldee expoundeth it To praise for the congregation which is like to a silent dove in the time when they are driven farre from their cities c. Michtam a Iewell or golden Psalme See Psalm 16. 1. tooke him in Gath David fleeing from Saul to Achish King of Gath and being there knowne changed his behaviour and fained him-selfe foolish and was so dismissed 1 Sam. 21. 10 c. whereupon he made the â—4 Psalme After that he fled againe to K. Achish and dwelt there with him he and his company 1 Sam. 27. 1 2 3 c. Vers. 2. would swallow me up or breatheth after me to take and devâ—ure me The word Shaaph is used for sooping in of drinke Iob 5. 5. also of the wind or breath Ier. 2 â—4 and 14. 6. and so for breathing after any thing to come thereto Ioh 7. 2. Eccles 1. 5. So after in Psal 57 4. and 119. 131. O most high O high God as the Chaldee explaineth it The Greeke saith from the height wee may also translate it in height that is highly proudly they warre against me But Marom Height is sometime Gods attribute as Mich. 6. 6. Psal. 92. 9. Vers. 4. In the day or what day that is whensoever I shall be afraid Vers. 5. what flesh can doe or question-wise what can flesh doe unto me by flesh meaning corrupt and weake man as is expressed vers 12. The like title is given to men in Psal. 78. â—9 Gen. 6. 3. Esay 40 6. Vers. 6. they grievously wrest they pairfully forme and frame my
from the salt Sea the lake of Sodome Gen. 14. 3. to the maine sea See Numb 34. 3 6 c. where the limits of the land are described from the river the great river Euphrates Gen. 15. 18. Deut. 11. 24. In Solomon this was accomplished when hee reigned over all kingdomes from the river to the land of the Philistims and to the border of Aegypt 1 King 4. 21. in Christ when all Nations were brought into his subjection by the Gospell as Mat. 28. 18 19. Act. 1. 8. Col. 1. 5 6. Rev. 11. 15. Vers. 9. in dry places or in desarts which the Greeke explaineth the Aethiopians The Hebrew Tsijim signifieth here and Psal. 74. 14. people that dwell in dry desart places sometime it is used for wilde beasts that haunt such desarts as Esa. 34. 14. and 13. 21. Ier. 50. 39. lick the dust like a Serpent as is expressed in Mic. 7. 16. noting hereby great feare and subjection testified by bowing downe their faces to the ground as is the manner in the Easterne countries In Esa. 49. 23. a like promise is made to the Church of Christ. Vers. 10. Of Tharshish or of the Ocean that dwell by the maine sea See the Note on Psal. 48. 8. Sheba and Seba that is of Aethiopia and Arabia far southerne Countries inhabited by the posterity of Sheba and Seba the Nephew son of Cush the son of Cham the son of Noah Gen. 10. 7. The Queen of Sheba or of the South came from the utmost parts of the earth to heare the wisdome of Solomon gave him much gold sweet odours and precious stones 1 King 10. 1 10. Mat. 12. 42. Vers. 12. hath no helper or to whom no helper See the like by Iob Iob 29. 12. Vers. 14. precious shall their bloud be that is their death meaning that hee regardeth their life and will not easily suffer them to be killed for that it is precious and deare unto him as on the contrary Paul said his life was not deare unto himselfe when hee was willing and ready to lose it for Christs cause Act. 20. 24. See Psal. 116. 15. Vers. 15. he shall give meaning man in generall or each one brought in subjection as the Greeke saith to him shall be given meaning to Salomon gold of Sheba the Greeke saith of Arabia see vers 10. all the day or daily Vers. 16. There shall be a parcell c. where a handfull of corne shall be sowne on the top of the mounts the most barren places there shall be such increase that the fruit shall shake and make a noise like the trees of Lebanon shake or stirre with noise rustle Lebanon that is trees of Lebanon as the earth for the inhabitants of the earth Psal. 66. 1. of this mount see the Note on Psal. 29. 5. they of the City that is the citizens as they of the world are worldlings Psal. 17. 14. ye of the heavens Psal. 148. 1. are the inhabitants there The Chaldee addeth of the City Ierusalem Compare herewith Isa. 27. 6. Vers. 17. continued to wit as a sonne continueth his fathers name for the originall jinnon or janin commeth of Nin which is a Sonne the Greeke also turneth it his name continueth and Christs name is continued in us that beleeve in him called Christians Act. 11. 26. and his children Heb. 2. 13 14. before the sun that is so long as it endureth as vers 5. So Psal. 102. 29. they shall blesse to wit men of all nations shall count and speake of their blessednesse in him So Gen. 22. 18. call him blessed or happy shall beautifie him Vers. 19. name of his glory that is his glorious or honourable name So Lord of glory Iam. 2. 1. for glorious Lord. filled with his glory that is with the manifestation of his glorious workes and praising him for the same See the like speeches Numb 14. 21. Isa. 6. 3. Rev. 18. 1. Ezek. 43. 2. Amen So beat This second booke of Psalmes is concluded with twise Amen as was the former see Psal. 41. 14. Vers. 20. Ended or Compleat are meaning that this Psalme was the last of Davids prayers or hymnes as the Greeke translateth it howsoever it is not set last in order as neither other bee Or that this matter touching Christs Kingdome is the last thing whereof David prophesied and for which he prayed as 1 Pet. 1. 10 11. Iesse or Iishai as the Hebrew soundeth it and sometime Ishai 1 Chro. 2. 12 13. which name signifieth strength and manhood as David amiable The third Booke PSAL. LXXIII The Prophet prevailing in a tentation sheweth the occasion thereof the prosperity of the wicked 13 The wound given thereby diffidence 15 The victory over it knowledge of Gods purpose in destroying of the wicked and sustaining the righteous A Psalme of Asaph YEt surely God is good to Israel to them that are pure in heart And I my feet almost swerved aside my steps had welnigh slipped out For I envied at vain-glorious fools when I saw the peace of the wicked For there are no bands in their death and lusty is their strength They are not in the molestation of sory man and with earthly man they are not plagued Therfore pride compasseth them about as a chaine violence covereth them as a garment Their eyes standeth out with fatnesse they passe the imaginations of the heart They doe corrupt and speake with maliciousnesse of oppression they speak from aloft They set their mouth against the heavens and their tongue walketh thorow the earth Therefore his people turneth hither and waters of a full cup are wrung out to them And they say How doth God know and is there knowledge in the most high Loe these are the wicked and in tranquillity ever they increase wealthy power Surely in vaine have I cleansed mine heart and washed my hands in innocency And am plagued all the day and my rebuke is in the mornings If I say I will tell thus loe I unfaithfully wrong the generation of thy sons And I thought to know this but it was a painfull thing in mine eyes Vntill I entred into the Sanctuaries of God did prudently attend to their last end Surely thou dost set them in slipperie places dost make them fall to desolations How are they brought to wondrous desolation as in a moment are they at an end are they consumed with troublesome frights As a dreame after one waketh O Lord when thou raisest up thou wilt despise their image Surely mine heart was levened and I was pricked in my reines And I was bruitish and knew not as the beasts was I with thee Yet I continually was with thee thou hast holden me fast by my right hand Thou wilt guide mee with thy counsell and after wilt receive me to glory Whom have I in the Heavens and with thee I delight not any in earth Wholly consumed is my flesh and my heart the Rocke of my heart and my portion is God forever For loe they that are
which doe associate unto thee their errours their idols for companions Vers. 8. If thou know not that is Forasmuch as or Seeing that thou knowest not as in Num. 22. 20. If the men be come to call thee that is Forasmuch as they are come Here Christ beginneth to speake unto his people with words of comfort and instruction and after proceedeth to shew the power and glory of the Church adorned with his graces Sol. Iarchi saith This is the answer of the Pastour thou know not or thou thy selfe knowest not Hebr. If thou know not to thee or for thy selfe which latter words are thought to be redundant and are therefore omitted in most translations though here it may have a commodious sense to signifie the ignorance which she hath in her selfe upon acknowledgement whereof Christ informeth her Sol. Iarchi expoundeth it If thou know not whither thou shouldest goe to feed thy flocke thou fairest among women because the Pastour he hath ceased to governe or menage them fairest Hebr faire or beautifull among women whereby is meant more faire then other women or fairest of womankind as the mother of our Lord is called Blessed among women Luke 1. 28. 42. that is most blessed or more blessed then other women so the Lyon is said to bee strong among beasts that is strongest Prov. 30. 30. The Hebrew Iaphab signifieth faire or beautifull not onely in colour but in comely proportion and elegancy such as draweth love and liking for the same word is attributed sometime to cattell Gen. 41. 3. to trees Ier. 11. 16. and to every thing that God made Eccles. 2. 11. And the Church is here called by Christ and after by her friends Song 5. 9. and 6. 1. the fairest among women by reason of the graces the spirituall beauty of faith hope love patience c. wherewith God in Christ hath beautified her who by nature was deformed and loathsome as is shewed in Ezek. 16. where her nativity was of the land of Canaan of Amorites and Hittites vers 3. she was cast out to the loathing of her person in the day that shee was borne vers 5. she was polluted in her owne bloods ver 6. till God gave her life and excellent ornaments vers 7. covered her nakednesse vers 8. washed away her bloods vers 9. clothed girded decked her with ornaments chaines jewels c. and so she became exceeding beautifull vers 10. 13. Shee being privy to her owne infirmities called her selfe blacke vers 5. but Christ here calleth her faire and magnifieth her beauty in vers 15. and often in this Song because he hath sanctified and clensed her with the washing of water by the Word that he might present her to himselfe a glorious Church not having spot or wrinkle or any such thing but that shee should be holy and without blemish Ephes. 5. 26. 27. Thus if we will condemne our selves God will justifie us and when we are weake then are wee strong 2 Cor. 12. 10. And as we increase in obedience and sanctification so doth the love of Christ increase towards us Psal. 45. 11. 12. goe thy way forth or get thee out goe forth thou Heb. goe out for thee or goe forth for thy selfe As God said to Abram Goe thou or for thy selfe Gen. 12. 1. so here Christ calleth forth his Church from sitting still in her mournfull estate that she should not onely wish and desire but indevour and put forth her selfe to doe the workes of her calling to feed her kids and to goe out to meet the Bridegroome Matth. 25. 6. For not every every one that saith unto Christ Lord Lord shall enter into the kingdome of heaven but he that doth the will of his Father which is in heaven Matt. 7. 21. by the footsteps of the flocke or in the footsteps of the sheepe that is goe in those wayes and doe those workes which the sheep or flocke of Christ have gone in and done before thee Footsteps are the print of the feet in the way that is trodden before us and as Christ himselfe hath left us an example in his doings and sufferings that we should follow his footsteps 1 Pet. 2. 21. and we are to be imitators or followers of God Ephes. 5. 1. so should we be of the flocke of God and of godly pastors in that faith and order which they have walked in before us as it is said Be yee imitators of mee even as I also am of Christ 1 Cor. 11. 1. and Remember your guides who have spoken unto you the word of God whose faith imitate ye considering the issue of their conversation Heb. 13. 7. So likewise of the flocke of Christ as it is said Ye brethren became imitators of the Churches of God c. 1 Thess. 2. 14. and we desire c. that yee be not slouthfull but imitators of them who through faith and patience inherit the promises Heb. 6. 11. 12. The flocke here spoken of seemeth to bee opposed unto the flockes or herds in vers 7. as Christ is to his companions or fellowes there mentioned who as he is the One great Pastour so hath hee generally one fold and flocke Iohn 10. 16. Ezek. 34. 22. 23. which is his Church as he saith And yee my flocke the flocke of my pasture are men Ezek. 34. 31. Their footsteps are their faith and workes set forth in the Scriptures as we are taught to walke in the footsteps of the faith of our father Abraham Rom 4 12. and so of all other our godly predecessors Heb. 11. 1. 2. 40. and 12. 1. after whom wee should walke in the same spirit in the same footsteps 2 Cor. 12. 18. And thus the Hebrewes also understand this place as Iarchi explaineth it Consider the wayes of thy first fathers which received my Law and kept my charge and my commandements and walke thou in their wayes Likewise the Chaldee paraphrast saith The Congregation which is like to a faire damsell and whom my soule loveth let her walke in the wayes of the just men and order her prayer by the mouth of her governors and let her lead her posterity and learne her children which are like to the kiddes of the goats to goe unto the Synagogue and unto the Schoole c. feed thy kids The flocke in Scripture usually comprehendeth both sheepe and goats as in Levit. 1. 10. and though goats sometime being opposed to sheep signifie the wicked reprobates Matthew 25. 32. 33. c. yet usually they figured in the Law Christians given up as sacrifices to God and Christ himselfe was figured by goats and kids by the Apostles exposition Heb. 9. 12. 13. 14. and 1 Cor. 5. 7. compared with Exod. 12. 5. So here the kids signifie yong and tender Christians which are to be fed with the sincere milke of the word that they may grow thereby 1 Pet. 2. 2. And so Christ giveth charge Feed my Lambs Feed my Sheepe Iohn 21. 15. 16. And this is the end why the
red-mould or earth because of it his body was created Gen. 2. 7. It was the name of the woman also Gen. 5. 2. and so of all mankind usually called Adam and Adams sonnes Gen. 9. 6. Psal. 11. 4. our image the image of the holy Trinity whereby man in nature knowledge righteousness holinesse glory c. resembled God his makers See Gen. 9. 6. I am 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say The excellent knowledge or reason that is found in the soule of man it is the forme of man and for this forme it is said Let us make man in our image c. R. Mos. Maimony in Misn. treat Iesudei hatorah chap 4. sect 8. Also this Image and likenesse is said to be in man for the understanding minde which is in him such as is not in other living creatures R. Menachem Rakanat on Gen. 1. The Heathens opinion agreed hereunto as Proclus saith The mind that is in us is an image of the first mind that is of God Man is also called of the Hebrewes Olam Hakaton of the Greekes Microcosmos that is A little world for the hath in him the beauty of thing without life even the chiefest as of the Sun Moon and Stars c. Eccles 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants Gen. 38. 11. and 49. 22. sense and sensible properties with beasts Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels 1 Sam. 14. 20. But the image of God in him excelleth all Letthem have that is man and woman with their posterity for if the root bee holy so are the branches Rom. 11. 16. Adam had Gods image and glory for him and his if hee had stood in his integrity but falling hee lost them from him and his Rom. 5. 12. 17. 18. 19. Howbeit in the dominion and glory of man and woman there is inequality 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13. Vers. 27. Created By reason of the excellency of man above all earthly things and of Gods image in him the name Creature is appropriated unto him as often in the Hebrew Doctors writings so by Christs and his Apostles every creature that is every man Mar. 16. 15. Coloss. 1. 23. So all living for all men Gen. 3. 20. because the most excellent life is in man male or a male and a female meaning one and not moe females for a male This beginning of mans creation Christ alledgeth against unlawful divorces and taking moe wives then one Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly it is often to be restrained unto one This the Scripture sheweth in repeating matters as a loase of bread and a flagon of wine 1 Chron. 16. 3. which another Prophet writeth thus one cake of bread and one flagon of wine 2 Sam. 6. 19. So the Law him shalt thou serve Deut. 6. 13. Christ restraineth to him onely Mat. 4. 10. Vers. 28. subdue it or keepe it in subjection the Greeke translateth exercise dominion over it Subduing meaneth such a prevailing and possessing as a master hath over servants Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man made a little lower then the Angels but crowned with glory and honor and set over the works of Gods hands David laudeth the Lord in Psal. 8. Vers. 31. everything or as the Greeke translateth all things very good or vehemently good and so pleasing and profitable see before in vers 4. This sheweth that sinne and evill was not of God or by the worke of his hands but came in after by the creature it selfe falling from God Eccles. 7. 31. the sixt day According to this number of dayes in the creation of the world the Hebrew Doctors haue guessed at the number of yeares that the world should continue they say it is a tradition of Rabbi Elias Six thousand yeeres shall the world be and then it shall bee destroyed Two thousand empty that is before the promise unto Abraham two thousand the Law the time of Circumcision and two thousand the dayes of Christ and for our iniquities say they which are many they that are past of them are past that is the yeeres are past and the Christ is not come Thalmudin Sanhedrin chapt Chelek This conjecture some doe the more regard both because it is a testimony that the Christ is long since come even by the Iewes owne tradition and because it is written one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 2. Pet. 3. 8. We may compare with these six dayes the six ages of the world as they are manifestly distinguished in Scripture The first from Adam to Noes flood which was often generations this is called the old world 2 Pet. 2. 5. The second from the Flood unto Abraham which was also of ten generations at him the new Testament beginneth the genealogie of Christ Mat. 1. 1. 2. The third from Abraham to David fourteene generations The-fourth from David unto the captivitie of Babylon fourteene generations The fift from the captivitie of Babylon unto Christ fourteene generations all which are so reckned by the Holy Ghost in Mat. 1. 17. The sixt is the age after Christ called the last dayes Heb. 1. 2. the last time 1 Pet. 1. 20. 1. Ioh. 2. 18. after which remaineth the Rest or Sabbatisme for the people of God to begin at our Lords second comming and to continue for ever 1 Thessal 4. 16. 17. CHAPT II. The seventh day is sanctified for a Sabbath 4 The manner of the Creation 8 The planting of the Garden of Eden 10 and the River thereof 17 The tree of knowledge onely forbidden 19 Adam nameth the creatures 21 The making of Woman and institution of mariage ANd the heavens and the earth were finished and all the host of them And in the seventh day God had finished his worke which he had made and he rested in the seventh day from all his worke which he had made And God blessed the seventh day and sanctified it because in it hee had rested from all his worke which God had created and made These are the generations of the heavens and of the earth when they were created in the day that Iehovah God made the earth and the heavens And every plant of the field before it was in the earth and every herbe of the field before it grew-up for Iehovah God had not caused-it-to-raine upon the earth and there was not a man to till the ground And a myst went-up from the earth and watred the whole face of the earth And Iehovah God formed man dust of the earth and inspired his nostrills with the breath of life and man was a living soule And Iehovah God planted a garden in Eden eastward and there hee put the man whom he had formed And Iehovah God made to grow-up
out of the ground every tree desirable for sight and good for meat and the tree of life in the midst of the garden the tree of the knowledge of good and evill And a river went-out of Eden to water the garden and from thence it was parted and was to foure heads The name of the one Pison the same is it that compasseth the whole land of Havilah where there is gold And the gold of that land is good there is Bdelium and the Beryll stone And the name of the second river â—iâ—on the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a