before them â—oth they shall bee for 〈…〉 And they shâ—ll bee eight 〈…〉 and thâ—â—◠〈…〉 of silver sixteene 〈…〉 two soâ—â—◠〈…〉 board and 〈…〉 under another board And thou shalt make barres of Shittim wood five for the boards of the one side of the Tabernacle And five barres for the boards of the second side of the Tabernacle and five barres for the boards of the side of the Tabernacle for the two sides Seaward And the mid 〈…〉 barre in the mids of the boards reaching from end to end And thou shalt overlay the boards with gold and their rings thou shalt make of gold places for the barres and thou shalt overlay the barres with gold And thou shalt reare up the Tabernacle according to the right fashion therof which thou wast shewed in the mount And thou shalt make a veile of blew and purple and scarlet and fine linnen twined the worke of a cunning workeman he shall make it with Cherubims And thou shalt hang it upon foure pillars of Shittim overlaid with gold their hookes shall be of gold upon the foure sockets of silver And thou shalt hang the veise under the taches and shalt bring in thither within the veile the Arke of the Testimonie and the veile shall divide unto you betweene the Holy place and the Holy of holies And thou shalt put the Covering-mercie-seat upon the Arke of the Testimony in the Holy of holies And thou shalt set the Table without the veile and the Candlesticke over against the table on the side of the Tabernacle toward the South and the table thou shalt put on the North side And thou shalt make an hanging-veile for the doore of the Tent of blew and purple and scarlet and fine linnen twined the worke of the Embroiderer And thou shalt make for the hanging-veile five pillars of Shittim and overlay them with gold their hookes gold and thou shalt cast for them five sockets of brasse Annotations 〈◊〉 or Habitacle which was for the foresaid Arke Table with shew-bread and Câ—â—dlâ—sticke to be placed in a figure of the Church wherein God dwelleth graciously with his people and inligh 〈…〉 them with his Law and the seven spirits which are before his throne See the annoâ—â—tions on the former Chapter twined or twisted after it was spunne and this was for more strength 〈◊〉 4. 12. In the Hebrew canons it is said Wheresoever fine linnâ—n twisted is spoken of in the 〈◊〉 it must be sixâ— double thred Maimony treat of the 〈…〉 of the Sanctuary chap. 8. Sect. 14. scarlet or double dyâ—d scarlet These colours represented the blood of Christ and the white 〈…〉 bysse his justice and so the vatietie of 〈…〉 erewith he and his Church is made glorious 〈…〉 he notes on Exod. â—5 4. Cheru 〈…〉 that is as the Chaldee explaineth it figures of 〈…〉 signifying heavenly affections in Christ a 〈…〉 his Church and the Angels ministers 〈◊〉 and about them See Exod. 25. 18. cun 〈…〉 or exquisite craftsman that skilfully deviseth and curiously worketh in any Arte Exod 35. 〈◊〉 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman the Greeke Weaver of which there is also mention in this worke of the Tabernacle Exod. 35. 35. and 39. 22. The Hebrew Doctors put a difference betweene this cunning workeâ—aâ— and the embroiderer in verse 36. Wheresoever it is said in the Law THE WORKE OF THE EMBROIDERER that is when the figures which are made in the weaving are seene but on the one side but THE WORKE OF THE CVNNING WORKEMAN is when the figures are seene on both sides before and after Maimony in 〈◊〉 of the Implements of the Sanctuarie chap. 8. Sect. 15. The veile of the most holy place being of this cunning workemanship verse 31. sheweth that both sides were wrought alike Vers. 2 cubits Hebr. by cubit that is measuring by the Cubit which is sixe hand-breadths or a foot and a halfe of one which may bee understood of every one as in 2 Chron. 9. 16. one shield it for every shield Or as the Greeke here translateth the curtaiâ—â—â— shall be one Vers. 3. one to anothâ—â— Hebr. woman to her sister which Heâ—â—aisme the Chaldee also translateth one 〈◊〉 another and the Greeke giveth the like sense and Moses himselfe so explaineth it in Exod. 36. 10. 12. where he saith one 〈◊〉 So after in verse 5. and 17. This signified the union of persons and of gâ—â—â—es in the Church by the Spirit Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for in Christ all the building 〈◊〉 coupled together groweth unto an holy Temple in the Lord Ephes. 2. 21. 22. and 4. 16. Verâ— 4. â—dge Hebr. lip So in vers 10. the one or the first curtaine so in verse 5. So one is used for the first G 〈…〉 1. 5. second coupling or coupling of the 〈…〉 so in verse 5. Vers. 5. being one right oveâ— against another or â—eceiving one to another so holding by the taches one curtaine to another But both the Greeke and Chaldee version favoureth the first exposition Vers. 6. one Tabernacle or the Habitacle shall bee 〈…〉 is said for the Tent verse 〈◊〉 Howâ—â—â—â— because of the distinction by the veise there were after a sort two Tabernacles and so the Aposâ—â—e speaketh of the first called the Holy and after the second 〈◊〉 〈◊〉 Tabernacle called the Holy of holies 〈…〉 As the golden taches clasped in the blew oâ— heaven-coloured loopes made the ten 〈…〉 one Tent so by faith and love in Christ the Saints are fastened builded together for an habitation of God through the Spirit Eph. 2. 22. where 〈…〉 the 〈◊〉 mentioneth the unitie of the Spirit 〈…〉 peace the â—nitâ—e of the faith and our 〈…〉 together in love Ephes 4. 3. 13. Coâ—â—s 2 2. 〈◊〉 this is to be for all affaires both of peace and of warre Iudges 20. 11. Vers. 7. a Tent that is a Covering spred over so the Greek translateth it a Covering the Chaldee an overspreading See Exod. 40. 6. eleven wheras the embroidered curtaines were but ten verse 〈◊〉 So these were thirty cubits long verse 8 those but 28. cubits verse 2. Thus the Covering was larger in length and bredth then the thing covered The like may be thought by proportion of the two upper Coverings of skins in verse 14. that they also were larger theâ— this Tent of haire though for brevity their sise is not expressed And that this Goats haire was woven into cloath appeareth in that it was spunne by women as the other stuffe Exod. 35. 26. Verse 14. Tachash skinnes in Greeke Violet colour skinnes of them see Exod. 25. 5. These three sorts of Coverings served for the safetie of the Tent and things in the same from the injurie of the weather also by these covers and veils the people were kept from beholding the holy things as at the removing of the Tent likewise Num. 4. 5. 15. So they signified the safetie of Gods Church covered and hid
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
God sent the Prophets following yea his owne Son and his Apostles to open and explaine the mysteries which Moses had closely and briefly penned that now by their helpe through the Spirit of the Lord we may all d 2 Cor. 3. 17. 1â— with unveiled face behold as in a glasse the glory of the Lord and perceive how the law was given by Moses but e Ioh. 1. 17. grace and truth is come by Iesus Christ. The literall sense of Moses Hebrew which is the tongue wherein he wrote the Law is the ground of all interpretation and that language hath figures and propieties of speech different from ours those therefore in the first place are to be opened that the naturall meaning of the scripture being knowne the mysteries of godlinesse therein implied may the better be discerned This may be attained in a great measure by the scriptures themselves which being compared doe open one another For darke and figurative speeches are often explained as When God saith I live Num. 14. 21. 28 this we are to understand as an oath for elsewhere he saith I have sworne by my selfe Esa. 45. 23. and to expresse this Paul alledgeth it I live saith the Lord Rom. 14. 11. Also when he saith I am the Lord that healeth thee Exod. 15. 26. hereby he intendeth the pardoning of our sinnes for where other scriptures speake of healing his people Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted the forgiving of their sinnes Mark 4. 12. So he rolled himselfe on the Lord Psal. 22. 9. is in plainer speech he trusted Math. 27. 43. and Christ who should be an ensigne of the peoples Esa. 11. 10. is under that phrase prophesied to rule over the nations Rom. 15. 12. When Moses saith God smote the Sodomites with blindnesses Gen. 19. 11. he meaneth very great or extreame blindnesse noted by that word in the plurall number as where the Prophet mentioneth weeping of bitteruesses Ier. 31. 15 the Apostle expoundeth it weeping and great mourning Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord Deut. 6. 13. under it he implieth the confession of his name and truth as when another Prophet speaketh in like sort of swearing Esa. 45. 23. Paul expoundeth it Confessing unto God Rom. 14. 11. Oft times we shall see in Moses and the Prophets a defect of words which reason teacheth are to be supplied as Adam begat in his likenesse Gen. 5. 3. that is begat a sonne The Scripture sheweth us to supply such wants as I the God of thy father Exod. 3. 6 that is I am the God Mat. 22. 32. Samuel saith Vzza put forth to the Arke 2 Sam. 6. 6. another doth explaine it Vzza put forth his hand to the Arke 1 Chron. 13. 9. One Prophet writeth briefly I with scorpions 2 Chron. 10. 11. another morefully I will chastise you with scorpions 1 King 12. 11. One saith no more but in the ninth of the moneth 2 King 25. 3. another supplieth the want thus In the fourth moneth in the ninth of the moneth Ierem. 52. 6. So thy servant hath found to pray 1 Chro. 17. 25. that is hath found in his heart to pray 2 Sam. 7. 17. and many the like Here men may see the reason why translators doe sometime adde words which are to be discerned by the different letter for the originall tongue affecteth brevity but we desire and need plainnesse of speech Yea this may helpe in weighty controversies as Iesus tooke bread and blessed and brake Matth. 26. 26. here some imagining a tranfubstantiation of the bread blame those that translate he brake it as adding to the scripture whereas such additions are necessarily understood many a hundred time in the Bible and the same Apostle else-where saith Christ blessed and brake Matth. 14. 19. when another writeth he blessed them and brake Luk. 9. 16. which a third Evangelist explaineth he blessed and brake the loaves or bread Mark 6. 41. againe hee saith a man shall leave father and mother Matth. 19. 5. when Moses plainely saith his father and his mother Gen. 2. 24. But such usuall defects all of any judgement will soone understand On the other hand but more seldome there is an abundance of words though not in vaine which in other languages may be made fewer and the holy Ghost approveth it As where Moses writeth a man a prince Exod. 2. 14. Stephen saith onely a prince omitting the word man Act. 7. 27. So one Prophet saith men shooters 1 Sam. 31. 3. another saith but shooters 1 Chron. 10. 3. Esay saith a man of his counsell Esa. 40. 13. Paul abridgeth it his councellor 1 Cor. 2. 16. And one said saying on this manner 2 Chron. 18. 19. or one said on this manner 1 King 22. 20. with sundry other of like sort But the change of names words and letters as also of number time person and the like is very frequent and needfull to be observed As Moses calleth a man Iob Gen. 46. 13. elsewhere hee nameth him Iashub Num. 26. 24. Ashbel Gen. 46. 21. is by another Prophet named Iediael 1 Chron 7. 6. Nebuchad nezer 2 King 25. 1. is also Nebuchad-rezar ler. 52. 4. Iether an Ismaelite by nature 1 Chro. 2. 17. is Iithra an Israelite by grace 2 Sam. 17. 25. Hoshea is called also Iehoshua Numb 13. 16. and Ieshua Ezra 3. 2. in Greck Iesus Act. 7. 45. So enemie 1 King 8. 37. 44. is written enemies 2 Chron. 6. 28. 34 iniquitie Ier. 31. 34. is iniquities Heb. 8. 12. And contrariwise Matthew saith they brought the Asse and the colt and put on them their clothes and set Iesus upon them Matth. 21. 7. which Marke sheweth to be meant of the Colt only and that Iesus sare upon him Mâ—k 11. 7. So the theeves are said to revile Christ Matth. 27. 44. when one of them did it Luk. 23. 39. Likewise heare ye but understand not Esa 6. 9. or ye shall heare but shall not understand Act. 28. 26. and the way before me Mal. 3 1. or the way before thee Matth. 11. 10. Smite thou the sheepheard Zach. 13. 7. which Christ citeth thus I will smite the sheepheard Matth. 26. 31. and I tooke the thirtie peeces of silver Zach. 11. 13. or they tooke them Matth. 27. 9. Of which changes there are many and of great use throughout the Scriptures Questions are as in other languages so in the holy tongue used for carnest affirmations deprecations denials forbiddings wishes and the like as when the people said Why should we dye Deut. 5. 25. it was both an asseveration that they should dye and a prayer against it The Scripture openeth it selfe as why doth he speake blasphemies Mark 7. 2. which another Evangelist writeth this man blasphemeth Math. 9. 3. And art thou come to torment us Mat. 8. 29. wherein was implied I pray thee torment me not Luk. 8. 28. So are they not written 2 King 20. 20. is affirmed behold
they all are one and ioyned together in one and are not divided one from another saith R. Simeon ben Iochai in Zoar upon the sixt section of Leviticus Sometime this word is used singularly Aeloab the Almighty Iob 12. 4. and in a shorter forme Ael Mighty Gen. 14. 18. And Aeloah hath affinity with Alah hee adjured for by oath and execration men entred covenant with God Deut. 29. 12 14 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim Gods Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke Iehovah Aelohim was the Creator onely Gen. 2. 4. Esay 44. 24. and Angels were his creatures Psal. 148. 2 5. Col. 1. 16. The Apostles writing in Greeke use it alwaies singularly Theos God so in our and other languages which cannot attayne the grace and proprietie of the Hebrew speech Created that is excellently and perfectly made of nothing at all or of that which is as good as nothing as mans body of the dust Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone to bee understood of us by faith Heb. 11. 3. although the eternall power and godhead of the Creator are seene by his works to make all men without excuse Rom. 1. 20. wherefore no heathen writer almost but hath acknowledged the world to be the workmanship of God whereby his wisdome power and goodnesse is manifested the heavens and the earth The world and all things that are therein Act. 17. 24. things visible and invisible Col. 1. 16. The Hebrew articles eth and ha seeme also to imply so much eth having the first and last letter of the Hebrew Alphabet and so being of generall comprehension and ha of plaine demonstration This creation of heavens and earth the Scriptures doe apply to the new and spirituall estate of the Church in Christ Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say All whatsoever the holy blessed God hath created in this his world is parted into three parts Some creatures compounded of matter and forme and are generated and corrupted continually as the bodies of men and beasts and plants and minerals Other some are compounded of matter and forme but are not changed from body to body and from forme to forme like the former and they are the heavenly sphaeres and stars in them And their matter is not like other matters nor their forme like other formes And some creatures have form without matter and they are the Angels for the Angels have no body nor corporall substance but formes disparted one from another Maimony in Misn. in Iesudei hatorah chap. 2. S. 3. Vers. 2. empty Hebr. emptinesse a thing empty without inhabitants and void without ornaments a deformed wildernesse and a wast and so unfit for use not being separated from the waters not having light herbes trees beasts birds or people to adorne and inhabit it Gen. 2. 5. This sense the Chaldee paraphrase also yeeldeth and the Prophet confirmeth it saying Hee created it not to be emptie he formed it to be inhabited Esay 45. 18. and when extreme emptinesse and desolation of a place is meant it is expressed by Tehu and Bohu the words here used Esay 34. 11. Ier. 4. 23. or by one of them as Psal. 107. 40. Deut. 32. 10. Darknesse was It is not said God created darknesse for it was but the want or privation of light and so meer nothing This darknesse is mystically applyed to mans corrupt state destitute of heavenly light Eph. 5. 8. and 4. 18. Sometime it signifieth affliction and then God is said to create it Esay 45. 7. The word was and such like are in the original tongues often vnderstood but not expressed though in translations we usually set them downe for plainenesse sake which the scripture warranteth for in repeating matters it many times expresseth words wanting as 2. Chron. 9. 5. true the word for which in 1. King 10. 6. is written true was the word So in 2. Sam. 23. 18. he chiefe among the three for which in 1. Chron. 11. 20. is said he was chiâ—fe And the Greeke translation adding such words the holy Ghost alloweth it as in Psal. 2. 7. thou my sonne in Greeke thou art my sonne and so the Apostle alledgeth it Acts 13. 33. The like is in many other places Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. Ioh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deepe face is used for the upmost part or outside of any thing the Greeke version omitteth it saying upon the deepe and the Hebrew text sometime doth the like as in 1 King 9. 7. from on the face of the land which elsewhere is written from on the land 2. Chron. 7. 20. By the deepe or abyss is meant the deepe of waters which as a garment covered the earth and stood above the mountaines Psal. 104. 6. Hereupon the Apostle saith the earth consisted out of the water and in the water by the word of God 2 Pet. 3. 5. Spirit The Hebrew Ruach is generally any Spirit Ghost breath or winde here it is as the worke thereof sheweth no created spirit but the creator and cherisher of all as Psal. 104 30. thou sendest forth thy spirit they are created So Psal. 33. 6. Esay 40. 12 13. Later Iewes whom some Christians follow expound this a wind of God or a mightie wind but the wind which is the moving of the ayre was not created till the second day that the firmament was spred and ayre made The ancient Rabbines spake better as Targum Ierusamely here saith the spirit of mercies from before the Lord and R. Menachem on this place interprets it the spirit of wisedome called the spirit of the living God and the author of the Zoar Col. 83. calleth it the spirit of the Messias or of Christ. moved or was moving The Hebrew Rachaph signifieth generally a waving or moving Ier. 23. 9. and in speciall such a moving and fluttering as Eagles use over their yong cherishing and stirring them up Deu. 32. 11. So it is used here for the effectuall comfortable motion whereby Gods Spirit sustained and as it were stirred up the wast creature Here againe moving is used for moved as the Queen of Sheba hearing 1. King 10. 1. for the Queen of Sheba heard 2. Chron. 9. 1. warring 1 Sam. 31. 1. for warred 1 Chron. 10. 1. Or we may understand was moving as the Cherubims spreading the wings 1 King 8. 7. for they were spreading 2. Chron. 5. 8. Vers. 3. God said This sheweth how God created things by his word saying and it was commanding and it was created Psal. 33. 6. 9. and 148. 5. light the first ornament of the world wherewith the Lord decked it as with a garment Psal. 104. 2. This glorious worke Paul
to repent or else then to perish This long-sufferance of God the Apostle mentioneth in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his preaching to be that they might bee judged according to men in the flesh but live according to God in the spirit 1 Pet. 4. 6. that is they repenting and turning unto Christ the body might be dead because of sinne but the spirit be life because of righteousnesse Rom. 8. 10. So the Chaldee here saith A terme shall bee given them of 120 yeares if they will convert So many were the yeeres of Moses life Deut 34. 7. Vers. 4. Gyants in Hebrew Nephilim which hath the signification of falling as being Apostates faine from God and being fierce and cruell to men falling on them as Iob. 1. 15. and whom they made by feare and force to fall before them Such were men of great stature that other men were as grashoppers in respect of them Num. 13. 33. The Chaldee calleth them Gibbaraja that is mighty men and so Nimrod was Gibbor that is mighty on the earth Gen. 10. 8. the Greeke nameth them Giganies whereof our English is derived and the Greeke Poets feyned them to be borne of the earth noting them to be earthly minded not caring for heaven and borne also of such parents after that that is as before so after God had threatned their destruction that they were not bettered or brought to repentance went in namely into the chamber as is expressed Iudg. 15. 1. and consequently companyed with them in like sense as knowing is used before Gen. 4. 1. So David went in to Bathsheba Psal. 51. 2. Abram to Agar Genes 16. 2. Iaakob to his wife Gen. 29. 21. a modest phrase they bare to weet the women last mentioned or they the men begat children to themselves The Hebrew implyeth both mighty men the Greeke translateth this also Giants and it seemeth to bee an explanation of their former name men of name that is of renowm famous and renowmed Contrary hereto is men without name Iob 30. 8. Vers. 5. wickednesse or malice evill every imagination or the whole fiction the word is generall for all and every thing that the heart first imagineth formeth purposeth 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day or all the day that is continually The Greeke translateth thus and every one mindeth in his heart carefully for evils all dayes Vers. 6. it repented Iohovah This is spoken not properly for God repenteth not 1 Sam. 15. 29. but after the manner of men for God changing his deed and dealing otherwise then before doth as men doe when they repent So 1 Sam. 15. 11. the earth hereby teaching that there was none on earth whom God respected So that but for the second man Christ the Lord from heaven 1 Cor. 15. 47. whom Noe beleeved in the world had now beene consumed So the Hebrew Doctors as the Zohan upon this place saith man on the earth to except the man above or the superior Adam who was not on the earth it grieved him The Scripture giveth to God joy griefe anger c. not as any passions or contrary affections for he is most simple and unchangeable Iam. 1. 17. but by a kind of proportion because he doth of his immutable nature and will such things as men doe with those passions and changes of affections So heart hands eyes and other parts are attributed to him for effecting such things as men cannot doe but by such members God is said to be grieved for the corruption of his creatures contrariwise when he restoreth them by his grace hee rejoyceth in them Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God the Hebrew Doctors write thus Forasmuch as it is cleare that God is no corporall or bodily thing it is also cleare that not any corporall accident or occurrence doth befall unto him neither composition nor division nor place nor measure nor going up nor comming downe nor right hand nor left hand nor face nor back-parts nor sitting nor standing neither beginning nor ending nor number of yeares neither is he chāgeable for nothing can cause him to change Neither is there in him death or life as the life of a corporall living thing nor folly nor wisedome according to humane wisedome nor sleepe nor waking nor anger nor laughter nor joy nor griefe nor silence nor speech as the sonnes of Adam speake c. but all these and the like things spoken of him in the Law and Prophets are parabolicall and figurative As when it is said Hee that sitteth in the heaven doth laugh Psalm 2. and the like of all such our wise men have said The Law speaketh according to the language of the sonnes of Adam And so he saith Doe they provoke me to anger Ier. 7. 19. againe hee saith I am the Lord I change not Mal. 3. 6. and if he be sometime angry and sometime joyfull then is he changeable But all these things are not found save in persons obscure and base that dwell in houses of clay whose foundation is in the dust but he the blessed God is blessed and exalted above all these Maimony in Iesud hatorah chap. 1. S. 11. 12. Vers. 7. blot-out that is destroy and abolish from man that is both men and beasts For as the beasts were made for man Gen. 1. 28. so they became subject to vanity and destruction through mans iniquity Gen. 3. 17. Rom. 8. 20. Vers. 8. found grace that is obtained favour or mercies as the Chaldee translateth it So this phrase is interpreted in Greeke sometime finding grace Heb. 4. 16. sometime finding mercy 2. Tim. 1. 18. and grace is opposed unto workes and unto debt Rom. 11. 6. and 4. 4. And it is a speciall title of God that he is named Gracious Exod. 34. 6. and a speciall prerogative of his people that they find grace in his eyes as after of Lot Gen. 19. 19. of Moses Exod. 33. 12. of David Act. 7. 45. of Marie Luke 1. 30. And the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noes name are the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace in Hebrew the order being changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters in the Hebrew Bibles do signifie the Parasha or great Section of Moses law which was a Lecture on the Sabbath day read in the Iewes Synagogues as is observed Act. 15. 21. to which was added a Lecture out of the Prophets Act. 13. 15. And the first Paragraph or Section which is from the creation hitherto they call Breshith that is In the beginning this second which reacheth to the twelvth Chapter they call Noe and so the rest There are in all 54. Sections in the Law which they read in the 52 Sabbaths joyning two of the shortest twice together that the whole might be finished in a yeares space Hereof the Hebrew Doctors write thus It is a common custome throughout all Israel that
that is two of each This number of seven was after much used in sacrificing as Iob 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14 29. male and his female the Hebrew is man and his wife which the Greeke and Chaldee translateth male and female and so the Hebrew it selfe is in the next verse for the fowles It is the manner of the Hebrew tongue to call all living creatures by the name of man and wife and their young ones sonnes Lev. 1. 5. and things also without life woman and sister Exod. 26. 3. The mystery of things may by such names the better be descerned for beasts cleane and uncleane figured out men as the vision shewed to Peter manifesteth Act. 10. 11. 20. 28. two the Greeke explaineth it two two that is by twoes as before by sevens and in the 9. verse following the word two is doubled Vers. 3. seven to weet of the cleane and two of the uncleane as was before of beasts And so the Greek expresseth it Vers. 4. seven dayes hence Hebr. to yet seven daies that is the seventh day after this as vers 10. So yet three dayes 2 Chron. 10. vers 5. is in vers 12. shewed to be in the third day So in Gen. 40. 13. The Hebrew to is sometime used for after as Exod. 16. 1 Psal. 19. 3. Num. 33. 38. Ier. 41. 4. Ezr. 3. 8. I will cause Hebr. I causing it is spoken as if it were then in doing for the more certainty So thou heaping coles Prov. 25. 22. is translated thou shalt heape Rom. 12 20. forty dayes This time of vengeance is after used for the time of humiliation as Moses Elias and Christ our Lord fasted forty dayes and forty nights Deut. 9. 9. 11. 1 King 19. 8. Mat. 4. 2. And forty daies respite was given to Niniveh Ion. 3. 4. as thrice 40. that is 120. yeeres to the old world before it was drowned Gen. 6. 3. blot out or wipe out that is destroy and abolish This the Hebrew Doctors expound to be out of the land of the world to come the land of the living R. Menachem on Gen. 7. and the Apostle placeth their spirits in prison 1 Pet. 3. 19. living substance every thing that standeth up or subsisteth This word is also used Deuteron 11. 6. and Iob. 22. 20. Vers. 6. 600 yeere old Hebr. a sonne of 600. yeeres that is going in his 600 yeere See Gen. 5. 32. and hereafter in vers 11. waters or as the Greeke hath the Flood of water Vers. 7. his sonnes wives Thus but a few that is eight soules were saved by water as the Apostle observeth 1 Pet. 3. 20. And here againe Noes rare faith and obedience is set forth Heb. 11. 7. because or for feare of Hebr. from the face Vers. 9. and two that is by twoes as v. 2. Vers. 10. at the seventh or as the Greeke saith after seven dayes see before v. 4. Vers. 11. the 600 yeere or In the yeere of 600 yeres that is while Noe was living in the 600 yeere of his life which was from the creation of the world the 1656 yeere and this was the beginning of that yeere of his life for hee continued a yeere in the Arke Gen. 8. 13. and lived 350 yeere after the flood and dyed 950 yeere old Gen. 9. 28. 29. the second moneth to weet of the yeere agreeable in part to that we now call October for the end and revolution of the yeere was about the moneth which we call September Exod. 23. 16. and 34. 22. and so the new yeere then began this was after called the moneth of Ethanim 1 King 8. 2. where the Chaldee paraphraseth that they called it of old the first moneth but now saith he it is the seventh moneth For the yeere changed the beginning of it ecclesiastically upon the comming of Israel out of Aegypt see Exod. 12. 2. and Lev. 23. 39. compared with Exod. 23. 16. Some take it here to bee meant of the second moneth according to the Iewes ecclesiasticall account that is April of the great deepe that is of the waters which had by the providence of God beene put into treasuries or store-houses under the earth Iob 28. 4. 10 Psal. 33. 7. Deut. 8. 7. As also of the Ocean sea which sometime is called the Deepe Iob 38. 16. 30. and 41. 31. Psal. 106. 9. the windowes or sluices flood-gates of heaven that is of the ayre as is noted on Gen. 1. 7. So Esay 24. 18. This denoteth the extraordinary violent falling of the waters from above as the former did their springing up from beneath Hereupon waters deeps floods and the like are used for great afflictions whereby the life is indangered Psal. 69. 2. 3. 15. 16. Vers. 12. the raine or shower that is vehement raine After this manner the Israelites were baptized in the cloud and sea when the clouds streamed downe waters 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was Noe saved in the arke in the midst of the waters and was spiritually baptized into Christs death by faith 1 Pet. 3. 20. 21. Heb. 11. 7. Vers. 13. In this selfe same Hebr. In the strength or body of this day So Gen. 17. 23. Levit. 23. 14. Ios. 10. 27. Vers. 14. every beast that is some of every sort two of the uncleane as before v. 2. every wing that is of every sort for some are winged with fethers others with skin as Batts Therefore the Greeke translateth here as before according to his kind Vers. 15. went in of their owne accord miraculously God so moving them that they seemed beforehand to know the wrath of God that should come on the world Vers. 16. shut him in or shut the doore upon him or after him the Greeke saith shut the Arke on the outside of him And this was to keepe him safe and as the Chaldee translateth protect him from the violence of the raine also that no other should come in for so the like speech seemeth to import in 2 King 4. 4. 5. The record of this grace to Noe is found in sundry heathen Writers they say Deucalion when waters drowned all the rest was with his wife preserved in a ship or arke Ovid. Metamorph l. 1. Lucian de Dea Syriae Noe was of the Greekes called Deucalion as Iustin Martyr Apol. 1. testifieth and the name implieth so much it being made of the wet and of the sea Vers. 17. 40 dayes that is large dayes comprehending nights also as v. 4. and so the Greeke expresseth it forty dayes and forty nights See the notes of Gen. 1. 5. from or from upon but the Greek saith from the earth and the Hebrew meghnal from upon is sometime onely from as Exod. 10. 28. Therefore that which in 2 Chron. 33. 8. is written from upon the Land in 2 King 21. 8. is but from the land So from by me Gen. 13. 9. Vers. 18. went upon the face that is as the Greeke translateth was caried
mortification and regeneration of nature The same word is applyed figuratively to other parts as to the lips of a stammerer which use superfluity in speaking Exod. 6. 30. and to the heart covered with a fat skinne Lev. 26. 41. Esay 6. 10. to the â—are stopped that it cannot heare Ier. 6. 10. And spiritually all sinne is signified by this superfluous foreskin as the Apostle mentioneth the superfluity of maliciousnesse to bee put away Iam. 1. 21. and the uncircumcision of our flesh is joyned with our estate dead in sinnes Col. 2. 13. The Hebrew Doctors also did thus understand it for the foreskinne of the heart in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wickednesse of the heart and in Deut. 10. 16. the Greek interpreters translate it hardnesse of heart The uncircumcised eare in Ier. 6. 10. and heart in Lev. 26. 41. the Chaldee calleth foolish and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee wicked and sinners the superfluous foreskin signifieth the strength of uncleannesse saith R. Menachem on Gen. 17. And in speech of Adams sinne the Iewes have a proverb that the first man Adam drew over or gathered his superfluous-foreskin that is broke the covenant of his God and became a sinner R. Menachem on Gen. 3. Also when the word is applyed unto trees it signifieth the impuritie of the fruits which might not be eaten of Lev. 19. 23. and the Hebrew Doctors write that as Epicures and they that deny the Law of God the Resurrection of the dead the comming of the Redeemer and other such like so he that draweth over or gathereth his superfluous foreskin that is maketh him-selfe againe uncircumcised hath no part in the world to come that is in eternall life but shall bee cut-off and perish and be damned for their great wickednesse and sinne for ever and ever Maimony in Misn. treat of Repentance ch 3. S. 6. asigne or token which sheweth one thing to the eye another thing to the mind The Apostle calleth it also a seale Rom. 4. 11. which serveth for assurance of the thing signified And so the Hebrew Doctors use the phrase of sealing their off-spring with the signe of the holy covenant Maimony in Misn. treat of Circumcision ch 3. S. 3. And that they tooke not this for a carnall signe appeareth by their words in the booke called Zohar where treating upon this Section of the Law they say At what time a man is sealed with this holy seale of this signe of Circumcision thenceforth he seeth the holy blessed God properly and the holy soule is united with him If he be not worthy that he keepeth not this signe what is written By the breath of God they perish Iob 4. 9. for that this seale of the holy blessed God was not kept But if he be worthy and keepe it the holy Ghost is not separated from him Our Apostle openeth the mystery more heavenly whiles hee calleth the signe of circumcision a seale of the righteousnesse of faith Rom. 4. 11. and if thou be a transgressor of the Law thy circumcision is made uncircumcision Circumcision is that of the heart in the spirit not in the letter Rom. 2. 25. 29. Vers. 12. a son of eight dayes that is a man child of eight dayes old meaning in the 8 day Which time was so strict that if the eight day fell to bee the Sabbath yet they circumcised the child therein Ioh. 7. 22. And so it is in the Hebrew Canons Circumcision in the time thereof driveth away the Sabbath that is a man must omit the keeping of the Sabbath for to circumcise in due time Maimony treat of Circumcision ch 1. S. 9. God appointed the eighth day as the first convenient time For creatures new borne were counted as in their blood and unclean for seven dayes and in the eighthday they might be offered unto the Lord Levit. 22. 27. and so in mankind Levit. 12. 2. 3. The same number of dayes was observed in many other things as for the consecration of the Priests Levit. 8. 33. 35. and 9. 1. the clensing of Lepers Levit. 14. 8. 9. 10. and of persons with uncleane issues Lev. 15. 13. 14. the clensing of polluted Nazirites Num. 6. 9. 10. and for purifying the altar Ezek. 43. 26. 27. and sundry the like In all which as the Sabbath day ever came over their heads within that space which day was a signe of sanctification from the Lord Exod. 31. 13. so Christ ending all figures and resting the Sabbath day in the grave rose up from death the eighth day which was the first of the weeke following whose death was a full clensing of all our sinnes and his rising againe our justification Mark 16. 1. 2. 6. Rom. 4. 25. And in him are wee circumcised with the circumcision done without hands in putting off the body of the sins of the flesh by the circumcision of Christ being buried with him in Baptisme Col. 2. 11. 12. R. Menachem on Gen. 17. saith Circumcision was therefore done on the eighth day that the Sabbath might pass over it for there is no eighth day without a Sabbath shall be circumcised by the parents masters or Magistrates The Hebrew Doctors say the charge lyeth upon the father to circumcise his sonne and upon the master to circumcise his servants borne in the house or bought with money If the father or master transgresse and circumcise them not c. then the Iudges are commanded to circumcise him whether it be son or servant in due time that there be no uncircumcised left in Israel nor among their servants If the thing bee hidden from the Iudges and they circumcise him not when he is wexen great he is bound to circumcise him-selfe And every day that passeth over him after he is wexen great and he circumciseth not himselfe loe hee breaketh the commandement Maimony treat of Circumcis ch 1. S. 1. 2. male who had by nature that foreskin of the flesh to be cut off the females wanting it were not to keep this rite though they were as well as men within the covenant of grace in Christ Gal. 3. 28. and therefore baptisme the signe of the covenant now under the Gospell which is come in place of Circumcision Col. 2. 11. 12. is given both to men and women Act. 8. 12. Moreover the woman is comprehended under the man as her head 1 Cor. 11. 3. who onely had this signe in his flesh with effusion of blood which alwaies had respect unto and accomplishment in the blood of Christ figured by the male Heb. 9. 22. 23. 24. Here also the Hebrewes write that a child who is borne as if he were circumcised without a foreskin the blood of the covenant must bee made to drop from him in the eighth day A child that is both male and female must also be circumcised the eighth day Likewise if any be cut out of the side of his mothers body And who so hath two
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
the child and she sate over-against him and lifted up her voice and wept And God heard the voice of the lad and an Angell of God called to Hagar out of heaven and said unto her what aileth thee Agar feare not for God hath heard the voice of the lad there where he is Arise lift up the lad and hold him in thy hand for I will make of him a great nation And God opened her eyes and she saw a well of water and she went and filled the bottell with water and gave the lad drinke And God was with the lad and he grew and dwelt in the wildernesse and was a shooter with bow And he dwelt in the wildernesse of Pharan and his mother tooke him a wife out of the land of Egypt And it was in that time that Abimelech and Phicol prince of his host said unto Abraham saying God is with thee in all that thou dost And now sweare unto me here by God If thou shalt lye unto me or to my son or to my newphew according to the kindnes that I have done vnto thee thou shalt do unto me and unto the land in the which thou hast sojourned And Abraham said I will sweare And Abraham reproved Abimelech because of a well of water which Abimelechs servants had violently-taken away And Abimelech said I know not who hath done this thing and also thou didst not tell mee and I also did not heare it but to day And Abraham tooke sheepe and oxen and gave to Abimelech and both of them stroke a covenant And Abraham set seven ewe-lambes of the flocke by themselves And Abimelech said unto Abraham what meane here these seven ewe-lambes which thou hast set by themselves And hee said for the seven ewe-lambes thou shalt take of my hand that they may be to me for a Testimonie that I have digged this Well Therefore he called that place Beer-sheba because there they sware both of them And they stroke a covenant in Beer-sheba and Abimelech rose-up and Phicol the Prince of his host and they returned into the land of the Philistines And hee planted a tree in Beer-sheba and he called there on the name of Iehovah the eternall God And Abraham sojourned in the land of the Philistines many daies Annotations Visited This word signifieth a remembrance providence care and performance of that which was spoken be it good or evill For good as here and Gen. 50. 24. Exod. 4. 31. Luk. 1. 68. and often For evill and so it meaneth punishment Exod. 20. 5. Psal. 89. 33. Num. 16. 29. The Chaldee here translateth remembred and the Hebrew implyeth that as 1. Sam. 15. 2. Vers. 2. conceived hereupon her faith is commended Heb. 11. 11. By saith Sarah her selfe received strength to conceive seed and was delivered of a child when when she was past age because shee judged him faithfull who had promised in his or to his oldage so vers 7. the set time promised the yeere before Gen. 18. 10. Hereupon Isaak is sayd to be borne of a freewoman by promise and after the spirit Gal. 4. 22 23 29. and this birth is set forth as an example of Gods mercy to and increase of his Church by the covenant of grace in Christ under the new Testament whereof Sarah was a figure Esay 51. 2 3. Gal. 4. 24. 28. Vers. 3. Isaak which signifieth Laughter or Ioy this name was foreappointed him of God Gen. 17. 19. Vers. 4. son of 8 daies or 8 daies old but understanding in the 8 day as the Greeke translateth it see the Law Gen. 17. 12. Isaak is the first that wee read of circumcised at this age Vers. 6. made me or made laughter to me that is joy as the Chaldee translateth it as if shee had said hath made me to laugh or rejoyce The word is sometime used for laughing to scorne or mocking as v. 9. Ezek. 23. 32. and so some understand it here laughter at me that is hath made me to be laughed at meaning of the profane which would laugh mocke as did Ismael verse 9. Though both may bee implyed in the word yet the first seemeth most proper and according to the prophesies Rejoyce thou barren which didst not beare Esay 54. 1. which hath reference to this birth Gal. 4. 22. 27. 28. Esay 51. 2. 3. with me or at me but the Greeke translateth it rejoyce with me the Chaldee also turneth it into joy And so the Prophet Rejoyce yee with Ierusalem and be glad with her all ye that love her Esay 66. 10. which Ierusalem was figured out by this Sarah Gal. 4. 22 26. Vers. 7. should have given sons Hebrew hath given sons so noting the certainty speaking as of a thing done By sonnes is meant any sonne or child as the Greeke explaineth it see Gen. 46. 23. The like admiration is spoken by the Church Esay 49. 21. who hath begotten me these The Chaldee paraphrast referreth this to God saying faithfull is he that said to Abraham and hath fulfilled it that Sarah should give sucke Vers. 8. weaned The Hebrew word signifieth an exchange of one thing for another and so in weaning from milke to stronger meat which as it signified in Isaak a growth in strength of nature so is it in the faithfull a signe of growth in grace and understanding 1 Cor. 3. 1 2. Heb. 5. 12 13 14. and of abstaining from worldly childish pleasures Psal. 131. 2. and Isaak being a figure of all the children of promise Gal. 4. 28. we may hereupon gather the reason why Abraham made so great a banquet at Isaaks weaning So at Samuels weaning hee was presented to the Lord with a spirituall feast or sacrifice 1 Sam. 1. 22 24. Vers. 9. laughing that is deriding or mocking for so laughing often signifieth as Gen. 19. 14. Ezek. 23. 32. Lam. 1. 7. it meaneth also abusing otherwise whereupon laughter and scorne followeth as Gen. 39. 14. 17. also idolatrous laughing or play as Exod. 32. 6. Hereupon the Ierusalemy paraphrast referreth it to this latter of laughing in Gods worship the Greeke translateth it playing with Isaak her sonne which word playing is sometime used for fighting 2 Sam. 2. 14 16. and by laughing or mocking the Scripture often noteth a contemptuous and malignant carriage Iob 30. 1. and 12. 4. Lam. 3. 14. Mat. 27. 29. But the Apostle plainly calleth it persecuting and saith as then he that was born after the flesh persecuted him that was borne after the spirit even so it is now Gal. 4. 29. And here beginneth by an Egyptians son that 400 yeeres affliction spoken of in Gen. 15. 13. Vers. 10. this bondwoman shee figured the old Testament and her sonne such as are under the works of the law Gal. 4. 24. and the mother being to be cast out it is likely shee was the cause or an abettor of her sons evill not be heire or not inherit under which inheritance is figured heavenly blessings in Christ and life everlasting Gal. 3.
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
other was divided to all the custodies the Priests in their charges and both of them were eaten the same day and halfe the night as the 〈◊〉 of the most holy things Maimony in Tamidin chap. 8 sect 11. holinesse that is most holy The Peace-offrings of particular persons were light holy things but the peace-offrings of the Congregation were holy of holies that is most holy as 〈◊〉 Iarchi here observeth for the Priest 〈◊〉 〈◊〉 may eat them as before is shewed The 〈◊〉 〈◊〉 deth for the Priest that offreth them The 〈◊〉 the Priests to eat these and other â—oly things 〈◊〉 in Numb 18. 8. 9. 10. c. Vers. 21. shall proclaime or shall convocate 〈◊〉 is call-together the people in Greeke ye shall 〈◊〉 this day this selfe same day Hebr. the strength or bodie of this body so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi 〈…〉 an holy convocation and meeting together of all the people partly in remembrance of their comming out of Egypt Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse Exâ—â— 5. 1. 3. which they keepe at mount Sinai Exod. 24. where also the Law was given at this time of the yeere Exod. 19. 1. 11. the memoriall where 〈◊〉 celebrated by this yeerely feast and pardy to 〈…〉 ctifie the first fruits of their wheat harvest and to celebrate Gods mercies for the fruitfulnesse 〈◊〉 their land as this place sheweth The chiefe thâ—â—g figured hereby was the solomne giving of the 〈◊〉 of Christ which after was performed in Ierusalem at this feast of Pentecost when he sent his Apostles the gifts of his spirit in fierie tongues Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne gathcring fruit unto 〈◊〉 eternall and bringing the wheat of God into his garner unto the everlasting praise of the glory of his grace Ioh. 4. 35. 38. Luke 3. 17. Eph. 1. 3. 〈◊〉 And this Feast we now celebrate whiles with joy and thankfulnesse unto God we receive the 〈◊〉 the spirit of life in Christ Iesus which hath macâ—â— free from the law of sinne and death Rom. 8. 2. 15. Galath 3. 2. Vers. 22. not wholly-rid not â—ut downe all 〈◊〉 leave some in the corner of thy field for the 〈◊〉 This law was given before in Levit. 19. 9. in the very words see the annotations there God speaking here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉 repeateth that law concerning the poore whose reliefe he joyneth with his owne service as in repeating these feasts hee maketh expresse mention of such also to bee made partakers of their joy Deut. 16. 11. 14. See also Deut. 24. 19. 22. where this law is inlarged Vers. 24. the seventh moneth called of the Hebrewes â—isri of us now September in scripture it is named Ethanim 1 King 8. 2. which the Chaldee there expoundeth the moneth of the Ancients which they called the first moneth c. and now it is the seventh moneth So Targum Ionathan here explaineth it In Tisri which is the seventh moneth In this moneth Solomons Temple was dedicated the first day which was at the new moone for all their moneths in Israel were counted by the Moone asabbatisme that is a rest or cessation from your labours Targum Ionathan calleth it a good day blowing-of-trompets or of cornets the Greeke translateth a memoriall of trompets the Chaldee a memoriall of showting The Hebrew Tragnah here used is generally a lowd showing noise commonly for joy as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow as Ier. 20. 16. Mich. 4. 9. and is either with mans voice or with sound of trompet and then it is that broken sound called an alarme Numb 10. 5. 7. Againe Trompets were of two sorts some of metall as the silver trompets in the Sanctuarie Numb 10. 2. some of horne called cornets 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets appeareth by Numb 10 10. in your solemne dayes and in the beginnings of your moneths yee shall blow with the trompets over your burnt offrings c. and in Psal. 81. 3. Blow up the cornet or trompet in the new-moone c. At every new-moone they had a solemnitie in Israel and offred besides the daily sacrifices two bullockes one ram seven lambs for burnt-offrings with their meat and drinke-offrings and a goat for a sin-offring Numb 28. 11. 15. and at this new moone which was the beginning of the yeere they offered all the foresaid sacrifices and over and besides them one bullocke one ram and seven lambs for burnt-offrings and a goat for a sin-offring Num. 29. 1. 6. The trompet which they proclaimed the new yeere with was the same that they proclaimed the Iubilee with which was a cornet called in Hebrew Shophar Levit. 25. 9. The Hebrew doctors write here of thus It is commanded by the Law to heare the sound of the trompet or cornet in the beginning of the yeere Numb 29. 1. and the trâ—mpet which they blew with either in the beginning of the yeere or at the Iubilee was of arams horne crooked and all cornets save of rammes horne were unlawfull And although it bee not expressed in the law that the blowing at the new yeere should be with the cornet Levit 23. 24. yet of the Iubilee it is said SHOPHAR TRVGNAH the cornet of loud sound Levit. 25. 9. whereupon we have beene taught the sound or blowing at the Iubilee was with the cornet Shophar also the sound at the beginning of the yeere was with the cor 〈◊〉 In the Sanctuarie they did blow in the beginning of the yeere with one cornet and two trompets because it is written in Psal. 98. 6. with trompets and sound of cornet shout triumphantly before the LORD the King but in other places they did not blow in the beginning of the yeere save with the cornet onely All are bound to heare the sound of the cornet Priests and Levites and Israelites and Proselytes and servants that are made free but women and servants and children are not bound The sound Trugnah or alarme spoken of in the law is not certainely knowue of us by reason of the length of yeeres and our many captivities so that we know not how it was Maimony in Shophar c. chap. 1. sect 1. 2. and chap. 2. sect 1. and chap. 3. sect 2. Howbeit by the same author and by Thalm. Bab in Rosh hasshanah chap. 3. and 4. it appeareth that they used to blow with these cornets both in Ierusalem and in all other cities in the Synagogues for the feasts were proclaimed in all their cities and not onely in Ierusalem Nehem. 8. 15. and with it they used prayers and blessings and reading of some scriptures â—itting the matter in hand This blowing of trompets by the Priests in the Sanctuarie and Ministers in the Synagogues which all the
Iesus into the possession of the Gentiles Act. 7. 45. was solden up and veiles and coverings were cast upon the holy things that the Israelites could not behold the end of those types whose end and accomplishment we now clearely see by the Gospell by the revelation of the mystery which was kept secret since the world began but is now made manifest and by the scriptures of the Prophets according to the commandement of the everlasting God made knowne to all rations for the obedience of faith Rom. 16. 25 26. Therefore we have Gods Throne and true â—abernacle set forth without veiles or covers Rev. 4. 2 c. The Temple of God is opened in heaven and there is seene in his Temple the Arke of the Testamentall covenant Revel 11. 19. not touch the holinesse that is the holy things as the Greeke translateth This restraint was like that concerning mount Sinai which by reason of Gods presence thereon might not be touched upon paine of death Exod. 19. 12. Heb. 12. 18. left they dye Hebr. and dye which the Chaldee expoundeth and not dye the Greeke that they dye not the word not before used being here againe to be understood as it is in Iob 30. 20. 25. and 31. 20. Psal. 9. 19. Prov. 30. 3. Deut. 7. 26. and often otherwhere The Scripture it selfe sheweth this want and supplieth it as in 2 Chron. 9. 20. 〈◊〉 were of silver it was accounted of that is it was not accounted of as is expressed in 1 King 10. 21. This judgement here threatned was executed upon Uzzah a Levite who putting his hand to the Arke of God was therefore smitten of God and died 1 Chron. 13. 10. shall be the burden that is as the Greeke translateth they s 〈…〉 â—eare these things to wit on their owne shoulders and not by wagons or any other meanes Num. 7. 9. Therefore it was a fault in Davids dayes that the Arke was caried upon a cart 1 Chron. 13 7. for they fought not the Lord after the due order 1 Chron. 15. 12 13. Vers. 16. to the oversight the Bishops office o◠〈…〉 the Greeke translateth Bishop Eleazar the Chaldee that which shall be committed to the charge 〈◊〉 custodie of Eleazar oyle of the Light that is of or for the golden candlestick These foure particulars the Hebrewes say Eleazar was to cary himselfe for Chazkuni on this place writeth The oyle of the Light and the oyle of Anointing the 〈◊〉 〈◊〉 his right hand and the other in his left And the Incense in his bosome and the Meat-offring on his shoulder R. Elias in Reshith chocmah treat of 〈◊〉 ch 16. noteth the like from the Ierusalemy Thalmud adding withall Behold according to his high place was his humility to honour the Lord to beare all this burden at one time the Sanctuary Hebr. the sanctity Greeke the Holy Eleazar had besides the charge of the oyle incense c. the care of all the sanctuarie also and of the burdens of the Ko 〈…〉 it es Num. 3. 32. vessels or instruments in Greeke the workes thereof In this office Bishop Eleazar was a figure of Christ the Bishop of our soules 1 Pet. 2. 25. unto whom it pertaineth to give grace the oyle of the Spirit for understanding of the Scriptures Luk. 4. 18. and 24. 45. Ioh. 1. 16. To put odours of sweet incense unto the praiers of all Saints by his mediation Revel 8. 3. 1. Tim. 2. 5. To present his Church as a pure Meat-offring and sacrifice unto his Father Ephe. 5. 26 27. 1. Cor. 5. 7. To give the anointing oile of the holy Ghost for our sanctification and rejoycing of our hearts Ioh. 7. 39. 1 Ioh. 2. 27. To oversee all Churches and Ministers and all actions in Churches where he is present and walketh among them till the worlds end Mat. 28. 20. Rev. 1. 13. and 2. 1. 2. c. Vers 18. Cut ye not off or Cause not to cut off in Greeke destroy not that is Cause not or occasion not by your default them to be cut off whiles you not looking to your charge they haply transgresse and so I destroy them as I did Nadab and Abihu Lev. 10. the families understand any of the families the Greeke translateth Destroy not of the tribe the family of Kaath Vers. 19. live and not die of this phrase see Deut. 33. 6. Thargum Ionathan expounds it live in the life of the righteous and not die with flaming fire having reference to Levit. 10. 2. of holinesses that is the most holy things in Greek the holies of holies every man Hebr. man man to his service that is each one to his severall worke that so disorder and confusion might be avoided none might intrude into anothers worke The Hebrew 〈◊〉 say The Levites are to be warned that they 〈◊〉 〈◊〉 one anothers work as that the Singer helpe not to 〈◊〉 〈◊〉 Porters worke or the Porter the Singers as it is written EVERY MAN UNTO HIS SERVICE AND TO HIS BVRDEN The Levites that doe the Priests service or a Lâ—â—â—â—â— that employeth himselfe in that worke which is not his owne worke are in danger of death by the 〈◊〉 of God Num. 4. 19. Maimony in Misn. treat of the Instruments of the Sanct. ch 3. sect 10. 11. Vers. 20. to see so in Exod. 19. 21. the people were charged not to breake through unto the LORD to see and because the men of Bethshemesh looked into the Arke of the Lord he smote of the people fiftie thousand and seventy men 1 Sam. 6. 19. This restraint taught them what discord there is betweene God and sinfull men and how great need wee have of a Mediatour And as the Priests themselves might not alwaies enter into the most holy place Lev. 16. 2. whereby the holy Ghost this signified that the way into the holy of holies was not yet made manifest while as the first Tabernacle was yet standing Hebr. 9. 8. so in that the Levites bare things which they might not touch nor see it signified a concealing in part of the mysterie of the Gospell which in other ages was not made knowne unto the sonnes of men as it was afterward revealed unto his holy Apostles and Prophets by the Spirit Ephes 3. 5. the mysterie which was hid from ages and from generations but now is made manifest to his Saints Coloss. 1. 26. is covered Hebr. is swallowed up which word is often used for destroying and abolishing Iob 2. 3. Num. 16. 30. 32. Esai 9. 16. and 3. 12. applied here to the hiding and covering of the holy things which was done suddenly and is by the Chaldee interpreted when they cover the vessels of the Sanctuarie It sigâ—ified the abolishing that after should be of this worldly sanctuary and shadowes therein by Christ Heb. 9. 1. 11. whos 's death was a destroying of the true Tabernacle and Temple Ioh. 2. 19. 21. The Apostle also treating of the death of the Saints useth this similitude If our earthly house
translateth it Who so shall greatly 〈…〉 The Lord having before given order for the pu 〈…〉 tion of the Campe of Israel in ne 〈…〉 duties and things commanded doth the like here for voluntarie service which he would accept 〈◊〉 their hands And this Law for abstinence from wine and strong drinke is set next the Law for the dâ—â—â—led or suspected woman because by drinking such things people doe often fall into 〈◊〉 Gen. 19. 32. 35. as it is said Lookâ— not upâ—â— the wine when it is red c. thiâ—e eyes will behold 〈…〉 women Prov. 23. 31. 33. But by abstaining there-from the body and minde may be kept 〈◊〉 and pure 〈…〉 vow which is a religious 〈…〉 made unto God see the annotations on Lev. 27. 2. And whereas he spake of man or woman it is to be understood of such as are free and in their owne power for they that were under the power of an other their superiour might disanull their vow if he would by the Law in Num. 3â— 4 c. So in this speciall vow as the Hebrew canons say The father of a child or the husband of a wife may disanull the Naziriteship of his wife if he will as in other vowes Maimony in Misn. tom 3. in Naziâ—â—th chap. 2. sect 17. a Nazirite this name wee retaine of the Hebrew Nazir whom the Greeke sometime calleth Nazâ—raios after the Hebrew Iudg. 13. 5. sometime expoundeth Sâ—â—ctâ—fied or Consecrated Amos 2 12. and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie or dignitie as Ioseph is called a Nazirite or separated Gen 49. 26. Dâ—ut 33. 16. and Nezer is used for a Crowne see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene Matth. 2. 23. it was not of this name Naziâ— noâ— of this vow for he both dranke wine and was polluted by the dead Luk. 7. 33 34. and 8. 49 54. which the Nazirites might not doe but because he was Neâ—â—er the Branch out of the roots of Iesse Esaâ— 11. 1. and was brought up in the citie Nazareth or Nâ—tsrath Mat. 2 23 therefore he was called a Natsarene or according to the Greek pronunciation a Naz 〈…〉 which title the Evangelists give him sundry waies Nazarenes the Nazaren Mar. 16. 6. Nazarâ—ios the Nazâ—raean Maâ— 2. 23. and 26. 71. Nazoraiâ—s the Nazoraean Act. 2. 22. and 6. 14. and Iesus of Nazaret Act. 10. â—8 all which differ from Nazâ—raios the word by which the Greeks sometime expresse the Nâ—zir or Nazirite mentioned in this Law Not withstanding though Christ was no Nazirite according to this carnall commandement as the Apostle speaketh of the Priesthood Heb. 7. 16. yet the truth of this type was fulfilled in him by the spirit of Sanctification and after the power of an endlesse life to separate himselfe or to make himselfe a Nazirite for thereof here it hath the name and differeth from the word separate used before which was more generall The Greeke translateth to sanctifie or purifie himselfe which word the Holy Ghost useth in Act. 21. 24. sanctifie or purifie thy selfe â—ith them that is be a Naziriâ—e with them Nazi 〈…〉 es were some appointed of God as Samson â—â—â—g 13. 5. and â—ohn the Baptist Luke 1. 15. some by men and they were either Nazirites all the daies of their life as was Samuel 1 Sam. 1. 11. or but for certaine daies as the lawes here giuen by Moses shew And for the vow of a Nâ—zirite the Hebrews have these rules He that saith I will not depart 〈◊〉 of this world untill I be a Nâ—zirite he is to be a Nazirite out of hand lâ—st â—e die presently and if he deâ—er his N 〈…〉 ship he transgresseth against this lâ—w iâ— D 〈…〉 2â— 21. Thou shalt not delay to pay it When a man hath pâ—rpâ—sed in his heart and utteâ—â—d with his 〈◊〉 wâ—rds which carry this sense that 〈◊〉 will 〈◊〉 a Nâ—zirite though they carry this sense a far â—ff â—â—t plâ—iâ—ly he is a Nazirite He that 〈◊〉 loe I will be a Nazirite from the kernels of grapes onely or from the â—usks onely or a Nazirite from shaving or from uncleannesse onely he is a full Nazirite and all the particular râ—â—es of Naziriteship are upon him yeâ— though it was not in his heart to separate himselfe but from that thing onely forasmuch 〈◊〉 he hath spâ—ken that he â—ill separate from that which is forbidden the Nazirites he is a full Nazâ—rit If they fill him a cup of wine and give it him to drinke and he say I am a Nazirite from it he is a full Naziritâ— But if he have a grieved â—â—ule or 〈◊〉 and they requâ—st him to drinke thâ—t he may forgâ—t his sorrow and he say I am a Nazirite from it thâ—n that â—up onely is 〈…〉 lawfull unto him and he is no Nazirite for there was no further 〈◊〉 than that he would â—â—t drinke this cup. He that saith I will be a Nâ—zirite upon condition that I will drinke wine or 〈◊〉 pâ—lluted by the dead or shâ—ve my haire loâ— he is a Nazirite and is forbidden thâ—se all because he conditioneth against that which is written in the Law and who soâ—oÌ„ ditioneth against that which is written in the Law his c 〈…〉 ion is frâ—strate He 〈◊〉 saith I will be a Nazirite when I â—ave a sâ—n when 〈…〉 is borne unto him he is a Nazirite Hâ— that v 〈…〉 th Naziritâ—ship in ignorance or by 〈◊〉 c. 〈…〉 ree as fâ—r other vowes But â—e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉 If a 〈…〉 to his 〈◊〉 〈◊〉 〈◊〉 〈…〉 sonne be 〈◊〉 th 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship if the 〈◊〉 〈…〉 Nâ—ziritâ— Mâ—imoâ—y in Nâ—ziruâ—h 〈…〉 ch 2. sect 1. 3. 14 〈…〉 〈…〉 ly unto him as â—â—s 8 in Câ—aldee 〈…〉 and Iâ—nathan explaineth it to the name of 〈…〉 This sheweth the end and use of these vowes to be religious for the strengthning of faith â—nd 〈…〉 of vertue and for honour and thank 〈…〉 God after men have obtained his blessings as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people when he raised up such among them whereby they might be iâ—ciâ—ed unto holinesse of life as he saith I r 〈…〉 sed up of your sons for Propheâ—s aâ—d of your young mâ—n for Nazirites Amos 2. 11. Hereupon the Hebrews teach He that saith Loc I will 〈…〉 Nazi 〈…〉 I doe so or so or if I doe it not and the li 〈…〉 â—e is a wicked man and such Naz 〈…〉 iteship is 〈…〉 mâ—ns But â—e that voweth to the Lord by way of holinesse is honest and commendable and of him it is said in Num. 6. 7. the Crowne of his God is upon his head and the Scripture compareth him with a Prop 〈…〉 〈◊〉 2. 11. M 〈…〉 in Nazir 〈…〉 h ch 10. sect 14. It appeareth by 1 Maccaâ— 3. 49. that in publike calamities they used to make and keepe this vow more
off in his body from this life yet he goeth not downe to Gehenna or Hell but hath his portion in the garden of Eden or kingdome of Heaven but there is some man guilty of cutting off whose iniquities are so many that he is cut off from the lite of the garden of Eden of whom it is written that soule shall he cut off from my presence Levit. 22. 3. and I will even destroy that soule Levit. 23 30 and these wicked ones are not cut off in their body but wax old in this world as it is said There is a wicked man that prolongeth his life in his wickednesse Eccles 7. 15. from his peoples in Greeke from his people by peoples meaning the tribes of Israel called the peoples of Israel in Act. 4. 27. So Moses elsewhere explaineth it saying hee shall be cut off from Israel Exod. 12. 15. Num. 19. 13. and from the congregatiâ—n Num. 19. 20. and from the congregation of Israel Exod. 12. 19. and from among his people Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne that is the punishment due for his sin so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you this the Greeke explaineth if a proselyte come unto yâ—u in your laâ—d Of strangers to be admitted to the Passeover see in the annotations on Exod. 12. 48 49. Vers. 15. was reared up or that he Moses reared up the Tabernacle which was the first day of the first moneth in the second yeere after they were come out of Egypt Exod. 40. 1. 17. the cloud a signe of Gods favour and presence possessing and protecting the Tabernacle and dwelling amongst hâ—s people in Christ see Exod. 33. 10 11. and 40. 34. and the annotations there Also Num. 14. 14. Ezâ—k 10. 3 4. even the Tent of the Testimonie or 〈◊〉 the Tent which the Greeke translateth and the house of the Testimonie meaning the most holy place in which was the Arke with the Tables of the Testimonie or Law in it over which place the cloud speciaily was to cover the same The Hebrew word which usually signifieth to or fâ—r is by the Greeke translated and as here so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered as in Esai 11. 9. and so in this place Sol. Iarchi expoundeth it thus the Tabernacle which was made to be a Tent for the Tables of the Testimonie as the appearance or the very appearance of fire in Exod. 40. 38. it is said and fire was on it by night The same cloud was darknesse by day and fire by night as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle as it is said The LORD will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shining of a flaming fire by night for upon all the glory shall be a defence Esai 4. 5. And in Psal. 105. 39. He spred a cloud for a covering and fire to give light in thâ— night So Christ by the Scriptures of the holy Prophets and Apostles which are a cloud of witnesses Heb. 12. 1. and by his Spirit is a shadow in the day time from the heat and for a place of refuge Esai 4. 6. as it is written Thou Lord hast beene a refuge from the storme a shadow from the heat Esai 5. 4. and the Propheticall word is a light that shineth in a darke place 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it to wit by day as is expressed in Exod. 40. â—8 and to be understood here therefore the Greeke version also addeth by day and so doth the Chaldee called Ionathans The continuance of this signe notwithstanding the peoples unworthinesse is remembred by Nehemiah thus Yet thou in thy manifold mercies forsookâ—st them not in the wildernesse the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should 〈◊〉 Nâ—hem 9. 19. Vers. 17. was taken up from off the Teâ—t or from upon or over the Tent which the Greeke translateth went up from the Tent. journeyed or removed set forward encamped or pitched rested Thus God in Christ was the cause and beginning of all rest and motion and the director of his Church in the way that they should goe Therefore Moses sanctified both their journeyings and their restings by prayer unto God Num. 10. 35 36. According to this ancient signe Christ is said to come with clouds Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud and his feet as pillars of fire Rev. 10. 1. for the salvation of his people and destruction of their enemies The same grace is set forth by the similitude of a sheepâ—erd leading his flocke in and out whom they follow Psâ—l 8â— 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉 and their pastures are in all high 〈◊〉 they 〈◊〉 not nor 〈◊〉 neither doth the he 〈…〉 〈◊〉 s 〈…〉 them for he that hath mercy on 〈◊〉 〈◊〉 them c. Esai 40. 9 10. Rev. 7. 16. Wherefore the Church desireth to be told where he sâ—â—dâ—th his flocke and where he maketh them to rest at noone Song 1. 7. And that which the Church saith of Christ His lâ—ft hand 〈◊〉 under minâ— head and his right hand doth embracâ— me â—ong 〈◊〉 〈◊〉 the Chaldee paraphrast on that place applieth to this cloud and the effects thereof Verse 18. At the mouth that is as the Greeke translateth it By the commandement or as the Chaldee saith At the word of the Lord for this signe from heaven the removing and resting of the cloud was to them as the mouth or word of God For God speaketh by his signes which are therefore called the words of his signes Psal. 105. 27. And it signified that whatsoever we doe in word or deed we should doe all in the name of the Lord Iesus Coloss. 3. 17. Vers. 19. taried long or prolonged the time here the spaces of time shorter or longer betweene the journyings of the people are also shewed to be by the Lords cloud that so not onely the works but the times and seasons might appeare to be in Gods hand power Act. 1. 7. kept the charge or the watch Hebr. observed the observation of which phrase see Levit. 8. 35. The Chaldee here translateth the charge or observation of the word of the LORD They kept watch and ward night and day to see when the cloud should arise or they kept the charge in the meane while of serving the Lord whiles the Sanctuarie was erected So after in v. 23. Vers. 20. a few daies Hebr. daies of number that is daies easily numbred meaning a few see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies that is a whole yeere see the notes on Lev. 25. 29.
will I speake with him and in vision and not in darke speeches and the similitude of Iehovah shall hee behold and wherefore were yee not afraid to speake against my servant against Moses And the anger of Iehovah was kindled against them and he went away And the cloud departed from off the Tent and behold Marie became leprous as snow and Aaron looked upon Marie and behold she was leprous And Aaron said unto Moses Alas my lord I beseech thee lay not the sinne upon us wherein we have done foolishly and wherein we have sinned I beseech thee let her not be as one dead of whom when hee commeth out of his Mothers wombe halfe his flesh is even consumed And Moses cried out unto Iehovah saying O God I beseech thee heale her now And Iehovah said unto Moses And if her father had spitting spitted in her face should she not be ashamed seven dayes let her be shut seven dayes out from the campe and after let her be gathered in And Marie was shut out from the campe seven dayes and the people journeyed not till Marie was gathered in againe And afterward the people journeyed from Hazeroth and encamped in the Wildernesse of Pharan Annotations MArie in Hebrew Mirjam in Greeke Mariam she was a Prophetesse sister of Moses and Aaron Ex. 15. 20 she it was that began the quarrell as in the originall it appeareth Marie she spake therefore she not Aaron was plagued with leprosie v. 10. As Satan prevailed first with Eve then by her with Adam Gen. 1. 3. so here first with Marie and then by her with Aaron the high Priest And as the former sin of lust for flesh began among the baser sort Num. 11. 4. so this sin of ambition and vain glory began among the chiefest of the Church for these three Moses Aaron and Mary were the chief guides whom God sent before his people Mic. 6. 4. because or upon occasion for the sake Aethiopian Hebr. Cushite which the Greeke translateth Aethiopian This seemeth to be no other than Zipporah the Midianiresse who Moses had married Ex. 2. 16 21. because the Midianites dwelt in Cush his land they were called Cushites or Aethiopians and it may be also because they were tawny coloured like them For otherwise Cush was the son of Cham Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem Gen. 25. 1 2. The Chaldee in stead of Cushith saith Faire which may be spoken by the contrary Iosephus Philo and some others take this wife not to be Sipporah but another Aethiopians taken to wit to wife that is married so in 1 Chron. 2. 19 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth the marrying of that woman who was not of the stocke of Israel and who hindred him from circumcising his son Exod. 4. 24 25 26. was the occasion of their murmuring Howbeit the Hebrew Doctors make his not companying with his wife to be the occasion for that he being a Prophet daily conversant with the Lord and frequenting his Tabernacle abstained from her lest he should have legall pollution which would have kept him from the Sanctuary Levit. 15. 16 31. Compare also Exod 19. 15. Thus the Chaldee expoundeth it for hee had put away or abstained from the faire wife which he had taken And Sol. Iarchi thus for he had taken a Cushite woman and had now put her away Verse 2. by Moses or in Moses as speaking of inward revelation by the Spirit The Targum called Ionathans paraphraseth thus Hath the Lord spoken onely indeed with Moses who is separated from copulation of the bed meaning with his wife also by us or in us as David said The spirit of Iehovah spake in me 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation hath he not spoken also by us and yet we have not separated our selves from the way of the earth meaning from mutuall societie such as is between man and wife a phrase taken from Gen. 19. 31. But it may be understood as before is noted that they would not have Moses esteemed the onely Prophet who had so stained himselfe by marriage with a strange woman Their drift was by disgracing Moses for his infirmitie to grace and advance themselves against which it is said Let us not be desirous of vaine-glory provoking one another envying one another Gal. 5. 26. heard it that is took notice of this their speech to reprove and punish it So of Reubens sin it is said Israel heard it Gen. 35. 22. Or God is said to heare it as a witnesse of that which it may be they murmured in secret as in Psal. 59 8. swords are in their lips for who say they doth heare and in Psal. 55. 20. God will heare and afflict them See also Psal. 94. 7 8 9. Vers. 3. meeke the originall word hath affinitie with affliction and lowlinesse for by affliction this vertue is furthered Lam. 3. 27 28 29 30. and is seated in the heart and spirit as the Apostle mentioneth a meeke and quiet spirit 1 Pet. 3. 4. As Moses so Christ is set forth for an example of meekenesse Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger and avenging of our selves when we are offended wronged and contemned above all the men or more than any man This commendation the Spirit of God giveth of Moses though by Moses owne pen as the Apostle also writeth in his own behalfe 2 Cor. 11. 5 6 10 22 c. and 12. 11 12. although Moses is noted to have been very angry sundry times Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10 11. compared with Psal. 106. 32 33. Vers. 4. said suddenly so shewing the greatnesse of his displeasure against them which suffered no delay Psal. 64. 7. Prov. 6. 15. Esai 30 13. and preventing any that mought thinke Moses complained to God and sought revenge Thus God who will be a swift witnesse against evill doers Mal. 3. 5. suddenly rose to plead the cause of his meekest servant Compare Psal. 50. 19 20 21. yee tâ—ree both parties are judicially summoned to appeare before the Lord in the Tent of his habitation as he riseth up to judgement to save all the meeke of the earth Psal. 76. 9 So in Num. 16. 16. Verse 5. came downe in Chaldee revealed him-selfe see Gen. 11. 5. of the cloud as the throne oâ— his glory out of which he used to appeare speake unto them Psal. 99. 7. Num. 16. 42. Vnto these apparitions those visions of Iohn hath reference Rev. 10. 1 2 3. and 14 14 c. Vers. 6. a Prophet among you or of you Hebr. your Prophet which the Chaldee expoundeth 〈◊〉 there shall be Prophets to or among you What this word Prophet meaneth see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah so the Chaldee also explaineth it or it may be
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
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
If then the whole tenour of that Revelation be to prophesie of matters from former types and predictions it is consonant and proportionable that the like is done in Revel 21. 2. And that 21. Chapter foretelling the restauration of the Church after the fall of Antichrist and withall as the best Expositors have opened it of the calling againe of the Iewes according to the prophesies of old and of our Apostle in Rom. 11. it is not likely but the holy Ghost who throughout those visions and in matters concerning the Gentiles alludeth to the old Testament would much rather doe the like where he prophesieth of the Iewes 3. Many particulars in that Chapter confirme this as when the Church is called by the 〈◊〉 name Ierusalem Revel 21. vers 2 10. and the Tabernacle of God vers 3. when expresse mention is made of the names of the 〈◊〉 tribes of Israel to be at the twelve gates v. 12. when the Citie is measured according to the visions of old Ezek. 40. 3. with a reed ver 1â— when God and the Lambe are called the Temple of it vers 22. and sundry the like 4. It will not be denied I suppose by men of under standing which compare the Scriptures that these last visions of Iohn have reference in many things to the last visions of Ezekiel As the gates of the Citie have their names of the tribes of Israel which there are expressed one of Reuben one of Iudah one of Levi c. 〈◊〉 48. 31 c. so the gates of this C 〈…〉 which Iohn saw have at them the names of the twelve tribes of the sonnes of Israel Rev. 21. 12. There waters issue out of Gods house Ezek. 47. 〈◊〉 so here is a pure river of water of liâ—e Rev. 22 1. There trees grow by the river Ezek. 47. 12. here the tree of life Rev. 22. 2. with other things concordant So that the state of the Church there being described from Israel and the possession of the tribes by name Ezek. 48. yeeldeth strong probability of the like allusions here and consequently of the twelve precious stones to the stones of the tribes which are no where named but by Moses in Exodus 5. And this the rather because as Aarons ornaments were for glory and beauty Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the Citie Rev. 21. 19. And the Tabernacle of Moses was walled as we may say with the twelve Tribes which compassed it in a square Numb 2. Now seeing the Saints are compared to precious stones Lam. 4. 1 2 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes described by their precious stones in Aarons Ephod may we thinke hath the Lord reference in Rev. 21. 6. Againe seeing the names of the Lambes twelve Apostles are in the foundations of this wall Rev. 21. 14. which Apostles are answer able to the twelve Patriarchs of the tribes both in number so noted by the Spirit of God v. 12. 14. and in propagation of the Church spiritually by the Gospel 1 Cor. 4. 15. Gal. 4. 19. 3 Ioh. v. 4. as the Patriarchs were fathers of the ancient Church both in the flesh and in the Lord and in government as the other governed the Tribes Psal. 45. 16. Matth. 19. 28. 1 Cor. 4. 19 21. besides other things wherein they may be compared it seemeth most fit and according to the things both in this Chapter whole Booke that the precious stones by which these twelve foundations are described should be answerable to the twelve precious stones whereon the names of the Patriarchs were graved Exod. 28. for there is no place else in the Scripture whereto they can have reference 7. Moreover there is in the Prophets another name of the Adamant or Diamond called in Hebrew Shamir which is noted of the Holy Ghost to be hard even harder than flint Zach. 7. 12. Ezek. 3. 9. and to be of use for graving Ier. 17. 1. so that the speciall things which mine Opposite observeth from Plinie an heathen writer of the nature of the Adamant are by the testimony of God found in this Shamir And it is translated the Adamant by consent of the most Interpreters both old and new and by the Greeke version in Ier. 17. 1. that if the voices of learned men may end this controversie there be as many or moe for Shamir to be the Adamant than can I suppose be brought for Iahalom And the same Prophet which useth Shamir for the Adamant when he hath reference to the stones on the Ephod retaineth the names in Exodus the Iahalom among them Ezek. 3. 9. and 28. 13. Wherefore if Shamir be the Hebrew name of the Adamant the stone Iabalâ—m in Exo. 28. may well be another than it and if another where may we safer seeke it than in Rev. 21. for the reasons before shewed That which is alleaged for the contrary from the notation of the word Iahalom and consent of many Interpreters and the like hath I confesse probability and were it not for the causes above shewed I would thinke it to be the Adamant though the notation likewise of Shamir and agreement of Interpreters may also perswade it to be the Adamant and for Plinies testimony of the Adamants that they are desired of engravers it accordeth to this Shamir as we may learne of the Prophet Ier. 17. 1. And for the price of the Adamant above the Sardonyx or any gem or other humane things as the same Plinie reporteth it will not though so it be end this question seeing it is not necessary to conclude that God would chuse the most precious thing to signifie grace in men which have it but in part especially seeing hee putteth this stone not in the first but in the sixt place as the Iahalom is ordered in Exo. 28. 18. Yea it is plainly without likelihood that God would impart the most precious thing among the Patriarchs and take it away from among the Apostles for it is sure no Adamant is to be found in Rev. 21. This were to preferre the old Tehament before the New the Law before the Gospel Moses before Christ contrary to the Apostles doctrine in 2 Cor. 3. and to make the holy Ierusalem the Bride the Lambs wife which is said to have the glory of God and her wals garnished with all manner of precious stones and many other like excellencies Revel 21. 9 10 19. c. to be inferiour in glory to Moses Sanctuary and the earthly Ierusalem and those that ministred in the same which a man of sound judgement will not easily beleeve And whatsoever Plinie saith of the preciousnesse of the Adamant we are assured from God that the Sardonix is precious Revel 21. 19 20. and Plinie himselfe confirmeth it by the example of the Tyrant Polycrates who so greatly esteemed the Sardonix in his Ring that he valued the losse thereof with all his wealth and felicity which he
by Gittith here may be meant either such instruments as were used by the posteritie of Obed-Edom the Gittite or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom the history whereof is in 2 SaÌ„ 6. 6. 10. 11 12 c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed And according to this the Greeke translateth it the wine-presses Or it may be the name of some musicall instrument and so the Chaldee Paraphrast translateth it To sing upon the harpe that came from Gath. Vers. 2. our Lord or our sustainers See the note on Psal. 2. 4 wondrous excellent or wondrous ample illustrious and magnificent The originall word signifieth ample or large and excellent withall cleare and splendent in glory The Greek turneth it wonderfull the Chaldee high and landable So in v. 10. name this word is often used for renowne or glory Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary vile persons are called men without name Iob 30 8. Gods name is also used for his kingdome and Gospell Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell as after is manifested hast given that is put or set as I have given Isa. 42. 1. is by the Evangelist in Greeke I will put Mat. 12. 18. and in the Hebrew text as he hath given thee over them for king 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set or put It may also import a setting sure or stablishing as thou hast given thy people 1 Chr. 17. 22. that is thou hast stablished thy people 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew to give for thou hast given glorious majestie venerable or praise-worthy glory The word Hodh is generall for any laudable grace or vertue for which one is celebrated reverenced and commended above or over or upon the heavens This phrase is used of God Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua and may have use in the mysticall applying of this Psalm to Christs kingdom as Mat. 21. 26. teacheth us heaven being also often used in Scripture for the Church of Christ Isa. 65. 17. and 66. 22. Rev. 21. 1. Vers. 3. hast founded that is firmely decreed appointed and consequently fitted and perfected as the Greeke katertiso which the Apostle useth signifieth Mat. 21. 16. So in Esth. 1. 8. the king had founded that is decreed appointed See also before Psal. 2. 2. strength that is strong praise for so this word seemeth often to be used as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the Apostle followeth Mat. 21. 16. translateth it praise This word strength or firmnesse may be taken for kingdome firmly strengthened as in this place so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease that is put to silence or doe away abolish and destroy So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger or him that avengeth himselfe the proud and mighty which will not suffer his honour or gaine to be diminished So Ps. 44. 17. This was fuâ—filled when children crying Hosanna to welcome Christ the chiefe Priests and Scribes disdained sought to destroy him but he stopped their mouthes by alleaging this Scripture Mat. 21. 15 16. Mark 11. 18. Gods people are taught though they suffer wrong not to avenge themselves but to give place unto wrath Rom. 12. 19. Vers. 5. what is sorry man to wit thus thinke I with my selfe what is man c. Here man is called Aenosh the name of Adams nephew Gen. 4. 26. which signifieth dolefull sorry sorrowfull wretched and sick incurably And this name is given to all men to put them in mind of their misery and mortality as Ps. 9. 21. let the heathens know that they be Aenosh son of Adam or of earthly man As before men are called Aenosh for their dolefull estate by sin so are they called Adam and sons of Adam that is earthly to put them in mind of their originall and end which were made of Adamah the earth even of the dust and to dust shall again return Gen. 27. and 3. â—9 Adam was the name both of man and woman Gen. 5. 2. and is also the name of all their children Ps. 22. 7. and 36. 7. and 39. 6. and in many other places See the note on Psal. 49 3. visitest him that is hast care of providest for and lookest to him The originall word thus largely signifieth and is used indifferently for visiting with favour as Ps. 65. 10. or with displeasure as Psal. 59. 6. Here it is meant for good for Gods providence is singular towards man and his visitation preserveth our spirit Iob 10. 12. Compare also herewith Psal. 144. 3. Iob 7. 17 18. Vers. 6. For thou madest him lesser or And thou madest him lack or Though thou madest him to want a little of the Gods a little The originall word signifieth either a little while Psal. 37. 10. or a little deale Ps. 37. â—6 1 Sam. 14. 29. The Greeke brachuti which the Apostle useth also signifieth both Act. 5. 34. Ioh. 6. 7. howbeit by his applying this to Christ he seemeth to meane a little or short time Heb. 2. 7. 9. than the Gods or than God but by Gods here is meant the Angels as the Apostle expoundeth it according both to the Greeke version Chaldee paraphrase And those heavenly spirits are for their office and service called Angels that is messengers but for their honorable dignity they are called Gods here in Ps 97. 7. the sons of God Iob 1. 6. 38. 7. The Princes of the earth are named Gods Psal. 82. 6. how much more may the Angels be called so that are Chiefe Princes Dan. 10. 13. and crownedst him This may be understood of man as he was first made in Gods image and Lord of the world Gen. 1. 26. but since the transgression it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme thus We see Iesus crowned with glory and honour which was a little made lesser than the Angels through the suffering of death that by the grace of God he might taste death for all Hebr. 2. 9. Glory seemeth to respect inward vertues as wisdome holinesse c. and Honour for his outward good estate in ruling over the creatures as vers 7 8 9. comely honour The Hebrew hadar denoteth all honourable comelinesse honest grave adorned decencie Vers. 7. all didst thou set in the first creation God gave man rule over fishes fowles beasts and all that moveth on the earth Gen. 1. 26. but after for his sake and sinne the earth was cursed and he enjoyed it with sorrow Gen. 3. 17. But the Son
world to come Vers. 17. Feare thou not that is be not dismayed or overcome with feare The Hebrew phrase usually when it counselleth or prayeth against a thing meaneth the height full measure of it So feare not Gen. 50. 19. and grieve not Gen. 45. 5. that is be not overcome with griefe So lead us not into temptation Mat. 6. 13. that is let us not be overcome with temptation 1 Cor. 10. 13. Therefore that which one Evangelist writeth Feare not Mat. 28. 5. another writeth be not astonied Mark 16. 6. nothing the excesse of feare Vers. 18. take any thing Hebr. take of all that is ought of all that he hath For we brought nothing into the world and it is certaine that we can carry nothing out 1 Tim. 6. 7. Iob 1. 21. Vers. 19. Though in his life that is whiles he liveth So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soule that is himselfe as it is written Soule thou hast much goods laid up for many yeares live at ease eat drinke and take thy pastime Luke 12. 19. will confesse thee will commend laud and celebrate thee doest good to thy selfe that is makest much of cherishest pamperest thy selfe So good is used for worldly pleasure and emoluments Psal. 4. 7. Vers. 20. It shall come to wit the soule forespoken of or the person or Thou shalt come to the generation of his fathers that is to his wicked predecessors that are dead and gone as the godly also at their death are gathered to their fathers and people Iudg. 2. 10. Deut. 32. 50. Or to the habitation of his fathers their house or lodge for so Dor is used for an habitation Esa. 38. 12. The Chaldee applieth this first branch to the just the latter to the wicked The memorie of the just shall come to the generation of the fathers but the wicked for ever and ever shall not see the light to continuall aye they shall not see or which for ever shall not see the light to wit the light of the living here on earth as Psal. 56. 14. Iob 33. 28 30. nor the light of joy in the world to come being cast out into the utter darkenesse Matth. 8. 12. Vers. 21. understandeth not or discerneth not wanting prudence A repetition of the 13. verse with a little change of jalin lodgeth into jabin understandeth which the Chaldee openeth thus A man a sinner when he is in honour and understandeth not when his honour is taken away he is like a beast and brought to nothing PSAL. L. The Majestie of God in the Church 5 His order to gather Saints 7. The pleasure of God is not in in legall sacrifices 14 but in sinceritie of obedience 16 The wicked are shut out from Gods Covenant 21 They abuse Gods patience to their destruction 23 but the godly shall see his salvation A Psalme of Asaph THe God of gods Iehovah speaketh and calleth the earth from the rising up of the Sun unto the going downe thereof Out of Sion the whole perfection of beauty God shineth clearely Our God come and not keepe silence a fire shall eat before him and round about him shall a storme be moved vehemently He will call to the heavens from above and to the earth to judge his people Gather yee to me my gracious Saints that have stricken my covenant with sacrifice And the heavens shall openly shew his justice for God he is judge Selah Heare O my people and I will speake O Israel and I will testifie to thee I am God thy God I will not reprove thee for thy sacrifices for thy burnt offerings are before me continually I will not take a bullocke out of thine house goat buckes out of thy folds For every wilde beast of the wood is mine the beasts that bee on a thousand mountaines I know all the fowle of the mountaines and the store of beasts of the field is with me If I were hungry I would not tell it thee for mine is the world and the plenty thereof Will I eat the flesh of mightie buls and drinke the bloud of goat-bucks Sacrifice thou to God a confession and pay thy vowes to the most high And call on me in day of distresse I will release thee and thou shalt glorifie mee But to the wicked saith God what hast thou to doe to tell my statutes and that thou shouldest take up my covenant on thy mouth And thou hatest nurture and castest my words behind thee If thou seest a theefe then thou runnest with him and thy part is with the adulterers Thy mouth thou sendest out in evill and thy tongue joyneth together deceit Thou sittest thou speakest against thy brother against thy mothers sonne thou givest ill report These things thou hast done and I kept silence thou didst thinke that I was surely like thee I will reprove thee and set in order to thine eies O now consider this ye that forget God lest I teare and there be no reskewer Hee that sacrificeth confession honoureth me and hee that disposeth his way I will cause him to see the salvation of God Annotations A Psalme of Asaph that is made by him as the Chaldee saith An hymne by the hand of Asaph or to Asaph that is committed vnto him to sing For Asaph was a Seer or Prophet which made Psalms as did David 2 Chron. 29. 30. Also he and his sons were singers in Israel 1 Chron. 25. 2. The God of Gods that is God of all Angels Iudges and Rulers of the world or as the Chaldee saith The mighty God the God of Iehovah Three titles of God here used together Ael Aelohim Iehovah So in Iosh. 22. 22. the going downe that is the West where the Sunne setteth or after the Hebrew phrase goeth in as at the rising it is said to goe out or come forth Gen. 19. 23. Vers. 2. Out of Sion the state of the Church under the Gospell Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme the legall sacrifices appointed at mount Sinai are reproved and the worship of God in spirit and truth commended the whole perfection or the Vniversality of beautie that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. shineth clearly as the Sunne shineth in his strength that is appeareth in glorious majestie This also is a signe of favour Iob 10. 3. Psal. 80. 2. So God shined from mount Paran Deut. 33. 3. Vers. 3. Our God come a praier to hasten his comming as in Rev. 22. 20. or as the former our God will come So the Chaldee paraphraseth The just shall say In the day of the great judgement our God will come and not silent to execute the vengeance of his people fire shall eat that is consume devoure So God is called an eating fire Deut. 4. 24. that is as the Apostle expoundeth it a consuming fire Heb. 12. 29. and the sight of his glory on mount Sinai was like eating
of thy salvation and firmly sustain me with a free spirit I wil teach trespassers thy wayes and sinners shall convert unto thee Deliver me from blouds O God the God of my salvation my tongue shall shout thy justice Lord thou shalt open my lips and my mouth shall shew forth thy praise For thou delightest not sacrifice else would I give it burnt offering thou wilt not contentedly accept The sacrifices of God are a broken spirit a heart broken and contrite O God thou wilt not despise Doe well in thy good pleasure unto Sion build thou the wals of Ierusalem Then shalt thou delightfully accept the sacrifices of justice the burnt offering and the whole oblation then shall they offer up bullocks upon thine Altar Annotations HE had gone in to wit into the chamber as Iudg. 15. 1. that is had lien with as the phrase importeth Gen. 6. 4. and is expressed 2 Sam. 11. 4. Bathsheba the daughter of Eliam 2 Sam. 11. 3. called also Bathshua daughter of Ammiel 1 Chron. 3. 5. She was wife to Captaine Urijah the Hittite and whiles her husband was at the leager of Rabbah David lay with her and she being with child he first sought to cover his fault by sending for Vrijah home that he might be esteemed the father which not succeeding he sent him backe with privie letters to Ioab the Generall for to procure his death Which being done David married his wife Bathshebah so thinking to cloake his sinne But God was displeased and sent Nathan to reprove David whereupon he repented and made this Psalme for an example unto and comfort of sinners See the historie at large 2 Sam. 11. and 12. Vers. 4. much wash mee or multiply wash mee that is thorowly wash me againe and againe He applieth the washings used in the Law Lev. 11. 25. 32. Exod. 19. 10. Num. 19. 19. to the spirituall washing from sinne in the bloud of Christ Rev. 7. 14. 1 Ioh. 1. 7. So after in verse 9. and Ier. 4. 14. The Hebrew Hereb or Harbeh multiply is used for much as 2 King 10. 18. where it is opposed to little And that which in one place is written harboh multiply in another is la-rob and rabbah much as 1 King 10. 10. with 2 Chron. 9. 9. 2 Sam. 8. 8. with 1 Chron. 18. 8. Vers. 5. I know or acknowledge So Isa. 59. 12. Ier. 3. 13. Vers. 6. Against thee or Vnto thee onely This is either because he concealed his sinne from men but could not from God 2 Sam. 12. 12. or that onely God could remit the punishment of his sin Isa. 43. 25. So Psal. 41. 5. I have sinned and so am deprived of the glory of God as Rom. 3. 23. that which is evill c. which displeaseth thee This hath reference to 2 Sam. 11. 9. and 11. 27. that thou maiest be just that is thou hast suffered me to fall into sinne that thou maiest be just or justified in whatsoever thou hast spoken for the salvation of thy servant or punishment of my sinne 2 Sam. 12. 10. For the injustice of man commendeth the justice of God Rom. 3. 4 5. or it may have reference to the former words I know and acknowledge my sinne that thou maist be just when thou speakest or in thy speaking that is in thy words as Rom. 3. 4. so after in thy judging maist be pure or cleare sincere unreproveable and consequently maist win the victorin in judgement whereupon the Apostle according to the Greeke version saith maist overcome Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcomming Vers. 7. in iniquitie the perversenesse or vitiosity of nature commonly called originall by the Apostle inhabiting sinne Rom. 7. 17. whereby all men are carnall sold under sinne Ioh. 3. 6. Rom. 7. 14. The Chaldee calleth it the sinne of evill concupiscence This David maketh the fountaine of all his actuall sinnes painfully brought forth borne with sorrow The Hebrew signifieth the painfull travell of child-birth Isa. 26. 17 18. and 51. 2. Psal. 29. 9. conceived or was warme in heat as Gen. 30. 38. 39 41. Vers. 8. the inward parts or the covered parts the heart roots where wisdome is seated of God Iob 38. 36. named in Hebrew of covering plaistering or pargetting the secret or the closed place which being referred to the person meaneth the heart which God reneweth Ezek. 36. 26. and wherein he writeth his lawes Heb. 8. 10. And thus the Chaldee expoundeth it the close place of the heart which the Apostle calleth the hid man of the heart 1 Pet. 3. 4. or if it be referred to the thing it meaneth the secrets of wisedome Iob 11. 6. the wisedome of God in a mysterie the hid wisdome manifested by the Gospell 1 Cor. 2. 7. And thus the Greeke applieth it saying the unmanifest and hid things of wisdome thou hast manifested to me hast made or wilt make me know thus he riseth by faith out of his sin being taught wisdome of God Vers. 9. Thou wilt purge me from sinne or prayer-wise Purge thou me from sinne or make me sinlesse expiate or purifie my sinne Prayers are often made in this manner as with assurance that they shall be performed See the note on Psal. 17. 8. Eizop or hyssop of the Hebrew Ezob and Greek hyssopos an herbe or tree growing out of the wall 1 King 4. 33. appointed in the law for to sprinkle and cleanse with Exod. 12. 22. Num. 19. 6. 18. Lev. 14. 4. 6. 49. Heb. 9. 19. and the sprinkling with it was the last part of the purification of the uncleane here used to signifie the ful cleansing from sinne by the bloud of Christ Heb. 9. 13 14. whether it were that herb which we now call eizop or no is uncertaine The Childee paraphraseth Thou wilt sprinkle me like a Priest which sprinkleth the uncleane with the purifying waters with hyssop with the asbes of a heifer and I shall be cleane wash me another legall rite for purifying the uncleane Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification Heb. 10. 22. Tit. 3. 5. Isa. 4. 4. Vers. 10. to heare joy the joyfull tidings of the forgivenesse of my sins bones that thou hast crushed or brayed nothing hereby the greatnesse of his griefe and affliction Iob 2. 2. 5. and 30. 17. and 33. 19. 21. Psal. 38. 4. Vers. 11. Hide thy face that is regard not my finhes to visit them on me See the contrary Psal. 90. 5. and 109. 14 15. Ier. 16. 17. Vers. 12. firme spirit a spirit ready prepared stedfast and certaine The like is applied to the heart Psal. 11 2. 7. and 57. 8. Vers. 13. from thy face or from thy presence This was an effect of Gods utmost anger against sinners 2 Kings 24. 20. Ier. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holinesse thy holy Ghost which the Chaldee expoundeth thy holy spirit of Prophesie Vers. 14. the joy of thy salvation the joy
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
thus wast thou decked with gold and silver Ezek. 16. 11. 12. 13. The spirituall signification according to either similitude is one and the same as after shall bee shewed rowes in Hebr. Torim which being of the singular Tor signifieth a disposition row or orderly course of things and hath affinity with Torah which hath the name of the Law in Hebrew and the one is put as an examplanation of the other as David said Is this the Law of man ô Lord God 2 Samuel 7. 19. which another Prophet relateth thus thou hast regarded me according to the order disposition or estate of a man of high degree ô Lord God 1 Chron. 17. 17. And indeed the Law of God is his ordinance or orderly disposition of his precepts the rules and canons of our life The same word Tor is also used for a Turtle-dove and Torim are Turtles as in the law of sacrifices Lev. 12. which some therefore take here to be jewels or ornaments that had the figures of Turtle doves And so the Greeke version here translateth How beautifull are thy cheekes as of a turtle dove But in the verse following where the same word is againe used the Greeke translateth We will make for thee similitudes of gold chaine 's in Heb. Charuzim a word not found but in this one place translated in Gr. collars or chaines and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put about the necke These rowes and chaines signifie the Lawes and ordinances of God wherewith he adorneth the face and necke of his Church that in her profession practice and obedience she may bee comely and gracious in the sight of God and his people and being guided by them may vanquish her enemies Thus Solomon elsewhere saith there is gold and a multitude of rubies but the lips of knowledge are a precious jewel Proverb 20. 15. And againe My sonne heare the instruction of thy father and forsake not the law of thy mother for they shall be an ornament of grace unto thine head and chains about thy necke Proverb 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people of humility reverence and other vertues as on the contrary pride and other like vices are said to compasse evill men about as a chaine and violence to cover them as a garment Psalme 73. 6. Likewise holy persons that teach instruct reprove and such as receive doctrine and reproofe Proverb 25. 12. and reproofes themselves are pearles Matth. 7. Thus also the Hebrewes understood this Scripture as the Chaldee paraphrase here saith When the Israelites went forth into the Wildernesse the Lord said unto Moses How fayre is this people that the words of the Law should bee given unto them that they may be as bridles in their jawes that they depart not out of the good way as an horse goeth not aside that hath a bridle in his jawes and how faire is their necke to beare the yoake of my precepts that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field and feedeth both it selfe and the master thereof Vers. 11. We will make for thee A promise of encrease of graces to the Church by We is understood the mystery of the Trinity as in Genesis 1. 26. Let us make man So in Rev. 1. 4. 5. Grace and peace is wished from the Father Sonne and Holy Ghost and in 1 Corinth 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit the diversities of ministeries whereby those gifts are administred to be of the Lord Christ and the diversities of operations effected by the gifts and ministeries to bee of God the Father The Hebrewes also as Sol. larchi here interpret it I and my judgement hall by which phrase the Trinity of old was implyed though now the faithlesse deny the same for a judgement hall in Israel consisted of three at the least which in their close manner of speech they applyed unto GOD but their posterity understood it not Christ here teacheth his Church that every grace and good gift is from GOD as also the increase thereof Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. Also that to him that hath shall be given and he shall have more abundance Matth. 13. 12. As in our bodies wee come naked into this world without clothes or ornaments so is the estate of our soules by nature naked and bare Ezek. 16. 4. 7. till Christ of his grace by his Spirit clotheth and adorneth us Revelation 3. 18. rowes of gold he spake before of rowes simply now he addeth of gold either to signifie more excellent ordinances and graces under the Gospell then under the Law as hee promiseth For brasse I will bring gold and for â—ron I will bring silver c. Esay 60. 17. that should proceed from faith and love and not from feare as when shee was under the bridle of the Law for wee should not bee like horse and mule whose jaw must bee bound with bit and bridle Psalme 32. 9. and yeeld obedience by constraint or it meaneth a new supply of graces so that we are changed into the image of God from glory to glory even as by the spirit of the Lord 2 Corinth 3. 18. These promises may respect both the rules ordinances gifts and graces bestowed on his people Proverbes 20. 15. and the persons themselves that are furnished with those graces as the precious sonnes of Zion are said to bee comparable to fine gold Lament 4. 1. speckes of silver in Greeke markes of silver which word markes Stigmata Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus by suffering for his Gospell Here it meaneth variety of graces in the communion of the Saints for their mutuall helpe comfort and delight as is opened in Proverb 25. 11. 12. A word fitly spoken is like Apples of gold with pictures of silver As an eare-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient eare Where we are taught that both instructions and reproofes are the ornaments of the Saints when they are prudently uttered and obediently received Neither of which can bee without the speciall grace of God who both maketh these ornaments for us and maketh us fit to receive and put them on for The hearing eare and the seeing eye the Lord hath made even both of them Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse of the Law which God gave unto Israel on the two tables by the hand of Moses But though the ordinances of the Law were likened to gold and silver wherewith the Church then was decked as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people then thousands of gold and
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
affection For the returning of the prayer seemeth to meane the often minding and repeating of it the bosome signifieth secrecie Prov. 21. 14. and 17. 23. Psal. 89. 51. and inward affection Num. 11. 12. Ioh. 1. 18. Or wee may reade it thus Let my prayer returne into thy bosome that is I wished no worse to them than to my selfe let me receive of God such good as I prayed for them See Psal. 79. 12. Vers. 14. sad or blacke to wit in blacke and mournfull attire and with sad and heavy countenance as the Greeke here translateth it Scuthropazon which word the new testament also useth Matt. 6. 16. Luke 24. 17. So after in Psal. 38. 7. and 42. 10. and 43. 2. bewaileth his mother mourneth at her funerall In this case the affections are most strong Therefore the Priests were permitted to mourne for such Levit. 21. 1 2 3. Vers. 15. my halting that is my calamitie and infirmitie whereby I seemed ready to fall So in Psal. 38. 18. Ier. 20. 10. the smiters that smote me with the tongue as Ier. 18. 18. and as here followeth they rent c. The Seventy in Greeke turne it Scourges alluding as I thinke to the scourge of the tongue as Iob 5. 21. and another Greeke version hath plectai smiters It may also be read the smitten that is abjects vile persons Iob 30. 8. as the Chaldee expresseth it the wicked or understand smitten on their feet as 2 Sam. 4. 4. that is lame so faining themselves or smitten in spirit as Esai 66. 2. that is grieved in outward shew they rent to wit me with reproaches as Matt. 7. 6. or rent their garments counterfeiting sorrow for me Iob 2. 12. Vers. 16. hypocrites or close dissemblers which outwardly cover and cloke their wickednesse wherewith inwardly they are defiled Matt. 23. 27 28. or which have their hearts covered Iob 36. 13. The Greeke also from whence our English word hypocrisie is borrowed signifieth an under judgement that is dissimulation scoffers or of scoffes that is men that make scoffs as in Psal. 36. 12. pride is for proud persons for a cake of bread that is for good cheare for their bellies or at their belly cheare at banquets So Solomon speaketh of some that will transgresse for a peece of bread Prov. 28. 21. The originall word Magâ—nog is a cake 1 King 17. 12. and as bread is used for all food Psal. 136. 25. so a cake seemeth to be used for all juncates or dainty meats as in Hos. 7. Ephraim is likened to a cake and their enemies to banketters that greedily eat them up verse 8 9. so here David matcheth his adversaries with hypocriticall and scoffing parasites whose God was their belly as Phil. 3. 19. Or wee may figuratively take this word for a mocke jest or merâ—ment and so reade it with hypocriticall jesting scoffers and this the Greeke favoureth saying they mocked me with mockage gnashing or they gnashed Hebr. to gnash but a word thus indefinite following another with person is it selfe of the same by proprietie of the Hebrew tongue So Psal. 49. 15. their teeth the teeth of them and him that is of every of them See Psal. 2. 3. Vers. 17. returne or reduce restore stay my soule or life so Iob 33. 30. alonely or solitarie desolate soule See Psal. 23. 21 23. Vers. 18. a mightie people or a strong to wit in number that is a great multitude The word Ghnatsum as it is mighty in strength Psal. 135. 10. Prov. 30. 26. so is it many in number Psal. 40. 6. 13. and 105. 24. and 137. 17. Vers. 19. enemies with falsitie that is for a false cause or as the Greeke explaineth it unjustly winke make secret signes by the winking of the eye which argueth both privie and scoruefull gesture therefore this alwaies is a signe of evill Prov. 10. 10. and 6. 13. not peace that is not peaceably or friendly which yet some hypocrites doe Psal. 28. 3. or not speake to come to any sound composition or peaceable end which one may trust unto But God speaketh peace to his people Psal. 85. 9. words of deceits deceitfull words or things Vers. 21. hath seene or seeth to wit the evill of David or that which we desired In speeches of evill cases often the Hebrew useth silence So after in Psal. 54. 9. and 59. 11. and 118. 7. Vers. 23. to my judgement that is to judge and avenge me of mine enemies so after to my plea is to plead my cause as vers 1. Vers. 25. aha our soule that is abaâ—â— have our desire Soule is sometime put for desire Psal. 41. 3. Vers. 26. cloathed with bashfulnesse meaning their confusion on every side when nothing but their shame appeareth and so continueth So Psal. 109. 29. and 132. 18. Iob 8. 22. that magnifie to wit their mouthes as is expressed Hobad 1. 12. Ezek. 35. 13. that is speake great things and boastfully as the Greeke explaineth So after in Psal. 38. 17. and 55. 13. delight my justice whom my justice and innocency pleaseth or delighteth and the defence thereof PSAL. XXXVI The grievous estate of the wicked 6 The excellencie of Gods mercies to such as trust in him 11 A prayer for the righteous 13 and prophesie of the wickeds fall To the master of the musicke a Psalme of David the servant of Iehovah THe trespasse of the wicked assuredly saith in the inmost of my heart no dread of God is before his eyes For he flattereth himselfe in his owne eyes to find his iniquity which he ought to hate The words of his mouth are iniquity and deceit he hath left off to be prudent to doe good He thinketh iniquity upon his bed he setteth himselfe on a way not good he refuseth not evill Iehovah thy mercy is in the heauens thy faithfulnesse unto the skies Thy justice as the mountaines of God thy judgements a great depth Iehovah thou savest man and beast How precious is thy mercy O God and the sons of Adam hope for safety in the shadow of thy wings They shall be plenteously moistened with the fatnesse of thy house and the streame of thy pleasures thou wilt give them to drinke Because with thee is the well of life in thy light we see light Extend thy mercy to them that know thee and thy justice to the right of heart Let not the foot of pride come on me and the hand of the wicked let it not make meflee There have they fallen that worke painfull iniquitie they have beene thrust downe and have not beene able to rise Annotations THe trespasse of the wicked or Trespasse saith to the wicked that is perswadeth imboldneth hardeneth him assuredly saith or it is an assured saying a faithfull affirmation This word is peculiar to the oracles of God which are sure and faithfull as the Apostle sometime mentioneth faithfull sayings 1 Tim. 1. 15. and 3. 1. and 4. 9. In the new Testament it is interpreted said Mat. 22. 44. from
Psal. 110. 1. And David by the spirit here testifieth that the wicked mans trespasse is such as assuredly saith or avoucheth even in his heart and conscience that he dreadeth not God in the inmost of my heart in the mids or within my heart meaning that he certainly knew it and was much affected with it Vers. 3. to finde that is to performe or accomplish as to finde the will is to performe or doe the same Isa. 58. 13. So in Rom. 7. 18. Or to finde that is to obtaine and get as Gen. 6. 8. Mat. 11. 29. Rom. 4. 1. Or to finde that is to invent or devise new mischiefes as the Apostle speaking of inventers or finders out of evill things Rom. 1. 30. which he ought to hate or which is to bee hated is odious So to keepe Psal. 119. 4. that is to be kept to stop Psal. 32. 9. for to bee stopped to doe Esth. 6. 6. for is to be done So Psal. 49. 15. Ios. 2. 5. See also the verbe active expounded passively by the Apostles authoritie Psal. 51. 6. But the Chaldee expoundeth it he hateth doctrine Vers. 5. he setteth himselfe namely to stand or walke continually in a way not good as Isa. 65. 2. or he standeth still as Exod. 14. 13. Vers. 6. in the heavens elsewhere it is said unto the heavens Psal. 57. 11. so here in may bee used for unto sometime it is above the heavens as Psal. 108. 5. Vers. 7. mountaines of God that is high mighty or excellent mountaines The Hebrew usetth to note excellent things by adding the name of God as Cedars of God Psal. 80. 11. Mount of God Psal. 68. 16. river of God Psal. 65. 10. wrastlings of God Gen. 30. 5. harps of God Rev. 15. 2. and sundry the like So the Chaldee here saith high as the strong mountaines Vers. 8. How precious that is honourable and much to be esteemed sometime the word signifieth bright and glorious Iob 31. 26. Zach. 14. 6. which also agreeth well here and the sonnes or when or therefore the sonnes shadow of thy wings that is thy protection so Psal. 63. 8. and 91. 4. called sometime the secret of Gods wings Psal. 61. 5. Vers. 10. Well of life or as the Chaldee translateth well of living waters that is an ever-springing fountaine from whom life all graces spring and flow So God is called the Well of living waters Ier. 2. 13. and 17. 13. Song 4. 15. we see light or enjoy light that is knowledge comfort joy c. See Iob 29. 3. Isa. 9. 2. Iam. 1 17. Psal. 27. 1. Vers. 11. Extend thy mercy or draw it meaning exercise and shew it as Psal. 109. 12. also prolong or continue it as Psal. 85. 6. Eccles. 2. 3. Vers. 12. foot of pride or of haughtinesse that is as the Chaldee translateth of the proud man as Ier. 50. 31 32. the thing being put for the person in whom it is As deceit for a deceitfull man Prov. 12. 27. Povertie for poore people 2 King 24. 14. habitation for inhabitants 2 Sam. 9. 12. Circumcision for circumcised Rom. 2. 26. Helpings governings for helpers governors 1 Cor. 12. 28. dreams for dreamers Ier. 27. 9. sinne for sinner Prov. 13. 6. and many the like See also Psal. 5. 5. and 12. 9. and 55. 21. and 109. 4. and 78. 31. Vers. 13. There to wit in the very enterprise while they laboured to remove me PSAL. XXXVII David perswadeth to patience and confidence in God by the different estate of the godly and wicked 1 A Psalme of David FRet not thy selfe for the evill doers envie not for them that doe injurious evill 2 For they shall soone be cut downe as grasse and shall fade as the greennesse of the budding herb 3 Trust thou in Iehovah and doe good dwell in the land and feed on faith 4 And delight thy selfe in Iehovah and he will give thee the petitions of thy heart 5 Turne confidently thy way upon Iehovah and trust upon him and he will doe 6. And will bring forth thy justice as the light and thy judgment as the noone brightnesse 7. Be silent for Iehovah and wait still patiently for him fret not thy selfe for him that prospereth in his way for the man that effecteth dovices 8. Surcease from anger and leave off wrath fret not thy selfe also to doe evill 9. For evill doers shall be cut downe and they that earnestly wait on Iehovah they shall inherit the land 10. And yet a little while and the wicked shall not be and thou shalt consider his place and he shall not be 11. And the meeke shall inherit the land and shall delight themselves in the multitude of peace 12. The wicked deviseth against the just and gnasheth his teeth against him 13. The Lord laugheth at him for he seeth that his day doth come 14. The wicked have drawne the sword and bent their bow to fell downe the poore afflicted and needy one to slay them that be right of way 15. Their sword shall enter into their owne heart and their bowes shall be broken 16. Better is the little of a just man than the plenteous mammon of many wicked men 17. For the armes of wicked men shall be broken but Iehovah upholdeth the just 18. Iehovah knoweth the dayes of perfect men and their inheritance shall be for ever 19. They shall not be abashed in time of evill and in the dayes of famine they shall have enough 20. But the wicked shall perish and the enemies of Iehovah as the precious fat of rammes they are consumed with the smoke they are consumed 21. The wicked boroweth and repayeth not and the just sheweth grace and giveth 22. For his blessed ones shall inherit the land and his accursed ones shall be cut off 23. By Iehovah the steps of the man are established and his way hee delighteth 24. When he shall fall he shall not be cast off for Iehovah upholdeth his hand 25. I have beene young also I am waxed old and I have not seene the just man for saken and his seed seeking bread 26. All the day he sheweth grace and lendeth and his seed are in the blessing 27. Eschew evill and doe good and dwell for ever 28. For Iehovah loveth iudgement and will not forsake his gracious Saints they are kept for ever and the seed of the wicked is cut off 29. Iust men shall inherit the land and shall dwell thereon to perpetuall aye 30. The mouth of the just will utter wisdome and his tongue speake judgement 31. The Law of his God is in his heart it shall not stagger in his steps 32. The wicked spieth for the just and seeketh to worke his death 33. Iehovah will not leave him in his hand nor condemne him for wicked when he is judged 34. Wait thou earnestly for Iehovah and keepe his way and he will exalt thee for to inherit the land when the wicked are cut off thou shalt see it 35. I have seene the wicked