the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
immediately after Mechijael in Greek Mâ—delaal according to the name of Kainans sonne in Gen. 5. 12. Methusael in Greeke Mathousala as also they write Ehochs sonne Gen 5. 21. L 〈…〉 or Lemâ—â—â— so Gen. 5. 21. Kains posteritie accord in name with Seths Vers. 19. two wives so violating the law of mariage which by Gods ordinance was to be but with one wife Gen. 2. 18. 24. Adah by interpretation an Ornament as Zillah or Sella signified her Shadow Vers. 20. Iabal in Greeke Iobel father that is master as the Chaldee expoundeth it Every crafts-master that either first inventeth or perfecteth and teachech any art is called a Father So in the verse following dwell in tents that is used Shepherdy for shepheards used tents to remove from place to place where best pasture was to be found Esa. 38. 12. Song 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase him that dwelleth is meant of many as the Greeke also translateth it them that dwell So dweller 2 Sam. 5. 6. is expounded dwellers 1 Chron. 1. 4. enemie 1 King 8. 37. 44. is enemies 2 Chron. 6. 28. 34. and many the like See also Gen. 3. 2. cattell Hebr. possession understanding the word cattell as it explained in Gen. 26. 14. hee had possession of flockes and possession of herds So the Greeke here translateth feeders of cattell The supply of such words is often made in the text it selfe as a thousand 2 Sam. 8. 4. that is a thousand charrets 1 Chron. 18. 4. Vzzah put forth to the arke 2 Sam. 6. 6. that is hee put forth his hand to the arke 1 Chro. 13. 9. See also Gen. 5. 3. Vers. 21. handle that is play upon as the Chaldee paraphraseth he was master of all that play on the Psaltery and knew musicke which the Greeke translateth this was he that shewed the Psaltery and the Harpe organ it hath the name in Hebrew of lovelinesse and delight and it was an instrument of joy Iob 21. 12. so was the Harpe called therefore the pleasant Harpe Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh yet were they irreligious as is written they said vnto God depart from us and what should the Almighty doe for them For he filled their houses with good things Iob. 22. 17. 18. Vers. 22. instructer Hebr. a whetter or sharpner which the Chaldee expoundeth also a master He sharpely and wittily taught Smiths craft and instruments of warre The Heathens after faigned Vulcan which name seemeth to bee borrowed from this Tubal-cain to bee the god of Smiths Naamah she hath her name of Pleasance Thus with profits and pleasures they of the olde world passed their time eating and drinking marying and giving in mariage untill the day that the flood came and tooke them all away Math. 24. 38. 39. The Hebrew Doctors in Midras Ruth and Zohar say of this Naamah that all the world wandred in love after her yea even the sons of God as in Gen. 6. 2. that of her there were born evil spirits into the world Vers. 23. I have killed c. or I would kill a man in my wound yea a yong man in my hurt The Hebrew is of the time past as speaking of murther committed and so the Greeke translateth I have killed a man but it may also be interpreted as a boastfull threat for time to come that if any did wound or hurt him he should surely dye for it And it may bee that for violating the law of mariage by taking two wives God vexed him with a disquiet life betweene them that they lived in discontent and emulation one with another as there is an example in 1 Sam. 1. 6. 7. and both of them with their husband so in his wrath hee uttered these words unto them to represse their strife Or he thus boasteth of his valour for some other cause The Chaldee Paraphrast understood this in a contrary sense as if it were a question for have I killed c. that is I have not and expoundeth it thus For I have not killed a man that I should beare sinne for him nor destroyed a young man that my seed should be consumed for him to my hurt or for my stripe the originall word signifieth a wayl or mark of a stripe or wound in the flesh Vers. 24. seventy and seven fold that is if he that killeth Kain shall be punished seven fold then hee that killeth me shall be seventy seven fold It seemeth to be an insolent contempt of Gods judgement and abusing of his patience towards Kain v. 15. Because sentence against an evill worke is not executed speedily therefore the hearts of the sonnes of men is full in them to doe evill Eccles. 8. 11. Vers. 25. Seth Heb. Sheth that is Set or Appointed to weet in Abelsroome He was not borne till 130 yeeres after the creation Gen. 5. 3. It might be Adam had other sonnes and daughters before Gen. 5. 4. but none in whom such expectation of good was for Seths posterity onely remained at the Flood when all the world perished Gen. 7. seed that is another sonne that as Abrahams seed was called in Isaak Ismael being excluded Gen. 21. 12. so Eves seed should bee in Seth and not in any other of her children Seed is usually put for children as they left no seed Mar. 12. 22. is expounded they left no children Luke 20. 31. stead of Abel Eve sheweth a reason of her sonnes name also her faith grounded on Gods appointment setling of his mercy concerning this seed who should be faithfull as Abel and a father of the world who are all called the sonnes of Seth Num. 24. 17. and the father of our Lord Iesus after the flesh Luke 3. So in Ezek. 37 dead bones revive againe and in Revel 11. 11. the witnesses killed have the spirit of life from God entring into them Vers. 26. also himselfe or to him also when hee was 105 yeeres old Gen. 5 6. and the world 235. Enos so he is written in Greeke Luke 3. 38. in Hebrew Aenosh that is by interpretation sorrowfull grievously-sicke miserable So named as seemeth for the sorrowfull state of those dayes wherein great corruption grew in the Church Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men as being Enos or sonnes of Enos full of sorrow and misery Psal. 8. 5. and 144. 3. And to abate mens pride David saith let the nations know that they be Enos or wofull men Psal. 9. 21. began men profanely to call or profanenesse began in calling or for calling on the name of Iehovah The Hebrew word may be translated men began or men profened but is commonly understood 〈…〉 ere of the learned Hebrewes to meane profanenesse and some translating it began yet take it thus men began to call their idols by the name of the Lord as images and representations of God were called Gods Exod. 32. 4. The
Iosephs good affection and godlinesse And this was one occasion which his brethren tooke to hate him So Christ was hated of the world for testifying that the workes thereof were evill Ioh. 7. 7. Vers. 3. of old-age unto him that is of his old-age borne when his father was old so Gen. 44. 20. The Chaldee applieth this old age to Iosephs manners saying he was a wise sonne unto him And others say was not Benjamin also a sonne of old age But because Iakob saw by the spirit of prophesie that Ioseph should reigne therefore he loved him above all his sonnes Pirkei R. Eliez ch 38. many colours Hebr. passim that is varieties and so the Greeke hath poikilon various or manifold to weer in threeds and colour an embroydered coat such kings daughters used to weare 2 Sam. 13. 18. Such God spiritually clotheth his Church withall Psal. 45. 14. 15. Ezek. 16 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such above his fellowes Psal. 45. 8. Heb. 1. 9. Vers. 4. with peace or unto peacé that is peaceably gently lovingly for of the abundance of the heart the mouth speaketh Matth. 12. 34. The Greeke translateth no peaceable thing Vers. 5. dreamed by such meanes God used of old to shew unto men what he was about to doe Gen. 41. 25. Iocl 2. 28. Numb 12. 6. 1 King 3. 5. Such dreames were to bee regarded as oracles of God other have their deceits and vanities see Gen. 20. 3. And God sent dreames to his people sometime to comfort sometime to chasten and afflict the 〈…〉 Matt. 2. 19. 22. Iob 7. 13. 14. the more Hebr. they added yet to hate him So Christ and his disciples for declaring Gods word were hated of men as Ioh. 17. 14. I have given them thy word and the world hath hated them This storie of Ioseph is a patterne of afflictions which the godly suffer in this world for Christs sake and for the word of their testimony and it ministreth comforts to the distressed V. 7. binding Hebr. sheaving or sheaf-binding This being harvest worke and harvest usually signifying the latter time or end Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed not the present but future honour which Ioseph should have after many dayes of sorrow Also when his brethren went into Egypt for corne this dreame was fulfilled Gen. 42. 6. within or in the midst of a field compassed or stood-round about and this is a signe of honour to him that is compassed Therefore the testimoniall of Gods glorious presence usually is in the midst and others stand about Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. 142. 8. bowed downe or did obeysance as was fulfilled in Gen. 42. 6. Vers. 8. reigning reign that is in deed reigne so after in deed rule and in verse 10. in deed come They apply this dreame unto themselves as did also the Madianites Iudg. 7. 13. 14 which aggravated their sinne in resisting Gods manifested will Ioh. 15. 22. The manner of speaking is also a denyall shalt thou reign that is thou shalt not see Gen. 18. 17. Thus Moses and Christ himselfe were refused by their people Act. 7. 27. 35. Luk. 19. 14. Vers. 10. brethren Abrahams seed were likened to starres for multitude Gen. 22. 17. here Iakobs children are likened to starres for glory shining as lights in the world Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven Iakob and his wife are here the sunne and moone such honour God vouchsafeth to his contemned servants And Ioseph in this as in many other particulars may resemble Iesus at whose name all knees must bow Phil. 2. 10. Vers. 11. observed laid it to heart howsoever for the present he gave his sonne a light rebuke not fully perceiving the end of the thing Thus is it spoken also of Mary the mother of Christ Luke 2. 19. 51. Vers. 14. the peace that is the welfare or how they prosper as the Greeke explaineth it if they be well See Gen. 41. 16. As Ioseph here so Christ was sent to the lost sheepe of the house of Israel not onely to know but to procure their peace Matt. 15. 24. Luk. 19. 42. to Sechem which was about 60. English miles distant from Chebron There also was that great massacre committed a while before by Iakobs sonnes Gen. 34. The danger of the place might make Iakob more careful to inquire of their welfare V. 15. a man The Hebrew Doctors understand this of the Angel Gabriel called in Dan. 9. 21. the man Gabriel Pirket R. Eliez ch 38. but this is uncertain Vers. 16. seeking my brethren this setteth forth Iosephs care diligence So the Sonne of man came to seeke and save that which was lost Luk. 19. 10. Vers. 17. Dothan or Dothain for both waies it is written The Greeke calleth it Dothaim It was a place about 8. miles from Sechem In this towne was Elizeus the Prophet 2 King 6. 13. Vers. 18. craftily conspired or malignantly as the Greeke translation saith This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites craftily plotting against the Israelites So the husbandmen conspired the death of the Sonne of God Luk. 20. 14. This is the heire come let us kill him Vers. 19. master of dreames this they speake in mockage the Greeke translateth it a dreamer The Hebrew phrase meaneth one that hath great skill in dreaming or a captaine dreamer as his brethren are after called masters of arrowes that is cunning archers for their malicious practises against him Gen. 49. 23. and a master of anger is an angry furious man Prov. 22. 24. and 29. 22. Vers. 20. one of the pits or some pit this setteth forth their inhumane cruelty that would kill their brother and not vouchsafe him honest buriall to which they next adde a lye to dissemble their murder and a contempt of the oracles of GOD which they sought and thought to defeat So running headlong together into a world of wickednesse envie carying them Acts 7. 9. Gen. 49. 23. Vers. 21. delivered him to weet in respect of death which they intended against him in soul that is so as to take away his life smite him dead A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb 35. 11. 15. is said to smite a soule so also in Levit. 24. 17. 18. where soule is put for the life of man or beast See Gen. 19. 17. Smiting is used for killing Gen. 4. 15. Vers. 22. that or to the end that The Greeke addeth sor he sought that he might deliver him It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto Vers. 23. stript Ioseph so Iesus also was stripped by the wicked Mat. 27. 28. Here Ioseph in the
any beast to lye downe thereto thou shalt even kill the woman the beast they shal surely be put to death their bloods shall be upon them And the man that taketh his sister his fathers daughter or his mothers daughter and seeth her nakednes and shee see his nakednesse it is impietie and they shal be cut off in the eyes of the sonnes of their people he hath uncovered his sisters nakednes he shall beare his iniquity And the man that lyeth with a woman having-her sicknes and uncovereth her nakednes discovereth bee fountaine and she uncovereth the fountaine of her bloods even both of them shall be cut-off from among their people And thou shalt not uncover the nakednes of thy mothers sister or of thy fathers sister for he discouereth his neere-kinne they shall beare their iniquity And the man that lyeth with his aunt hee hath uncovered his uncles nakednes they shall beare their sinne they shall dye childles And the man that taketh his brothers wife it is uncleannes he hath uncovered his brothers nakednes they shall bee childles And ye shall keepe all my statutes and all my judgments and doe them that the land spue you not out which I bring you thither to dwell therein And ye shall not walke in the statutes of the nation which I send out from before you for all these things have they done and I am yrked with them And I have said unto you you shall inherit their land and I will give it unto you to inherit it a land that floweth with milke and honey I am Iehovah your God which have separated you from the peoples And yee shall separate betweene the cleane beast and the uncleane and betweene the uncleane fowle and the cleane and yee shall not make your soules abominable by beast or by fowle or by any thing that creepeth on the ground which I have separated unto you for uncleane And ye shall be holy unto me for I Iehovah am holy and have separated you from the peoples to be mine And man or woman when there is in them a familiar-spirit or that is a wizard they shall surely be put to death they shall stone them with stones their bloods shall be upon them Annotations EVery man or Any man whosoever Hebr. man 〈◊〉 as Levit. 17. 3. Targum Ionathan explaineth it yong man or old man the Greeke hath If any Here God appointeth punishments for the transgression of such Lawes as were given in the two former chapters that sojourneth or that is a stranger in Greeke proselytes of his seed that is any of his children Molech an Idoll to which the heathens offred their children whereof see Lev. 18. 21. he shall surely be put to death or he shal be put to dye the death Heb. dying he shall be made to dye So after in verse 9. 10. 11. 12. c. the people of the land the Chaldee expounds it the people of the house of Israel stone him his sinne being proved before the Iudges by witnesses the hands of the witnesses were first to be upon him and afterward the hands of all the people Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefactors Stoning Burning Killing with the sword and Strangling And the Hebrewes reckon eighteen euil doers which were to be stoned that was the sorest death sundry of them are mentioned in this chapter of all the rest see the notes on Exodus 21. 12. The manner of stoning is said to be thus when the malefactor came within foure cubits of the place of execution they stript him out of his clothes but covered his nakednesse before and a woman was not stoned naked but in one linnen garment The place of stoning was high unto which the malefactor with his witnesses went up his hands being tyed One of the witnesses stroke him behinde upon his loynes if that kild him not the other witnesses threw a great stone upon his heart if hee dyed not with it all Israel threw stones upon him Talmud Bab. in Sanhedrin chap. 6. and Maimony in Sanhedrin chapter 15. section 1. Vers. 3. And I will set Heb. will give that is will oppose and set firmly for which in verse 5. Moses useth the word set This is meant if the sinne were not knowne or could not be proved by witnesses sufficiently before men that God himselfe would cut off the sinner which the Chaldee and Greeke doe interpret destroy or make to perish So Chazkuni expoundeth it I will set my face when he transgresseth without witnesses and evident-proofe The Hebrewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off and they are these 1. Hee that lyeth with his mother 2. or with his fathers wife 3. or with his daughter-in-law 4. or with mankinde 5. or with a beast 6. and the woman that lyeth downe to a beast 7. hee that lyeth with a woman and her daughter 8. or with another mans wife 9. or with his sister 10. or with his fathers sister 11. or with his mothers sister 12 or with his wives sister 13. or with the wife of his fathers brother 14. or with the wife of his mothers brother 15. or with a woman that hath her sicknesse 16. The blasphemer 17. the Idol-server 18. he that giveth of his seed to Molech 19. hee that followeth him that hath a familiar spirit 20. hee that prophaneth the Sabbath 21. the uncleane person that eateth the holy thing 22. the uncleane person that commeth into the Sanctuarie 23. Hee that eateth fat 24. or blood 25. or that eateth that which remaineth of the sacrifices when it is a polluted thing 26. or that eateth uncleane meats 27. Hee that slayeth sacrifices without the sanctuarie 28. be that offreth them without 29. He that eateth Leaven at the Passeover 30. he that eateth any thing on Atonement day 31. or that worketh on that day 32. Hethat maketh an Oile like the holy oile of the Sanctuary 33. or maketh anincense like the holy incense 34. or that anointeth mans flesh with the holy oile of the Sanctuary 35. He that observeth not the Passeover 36. or that observeth not the Law of circumcision For these they are guilty to be cut off if they transgresse presumptuously if ignoraÌ„tly they must bring a sin-offring c. Thalmad Bab. in Châ—â— it huâ—â— chap. 1. All these are expressed in Moses Law and yet hee that gathered these in the Thalmud as Maimony in his Annotations upon the same place observeth reckoneth but the generals and leaveth the particulars For where he saith He that lyeth with a woman and her daughter he implieth also a woman with her sonne so a woman and her sons daughter a woman and her daughters daughter and his mother and his mothers mother and his fathers mother and his daughter and his sons daughter and his daughters daughter And under the name of the Idolserver is implied hee that poureth out a drink-offring or that burneth incense or
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
20. Aaron what is he to wit other than the Minister of God So the Apostle saith Who is Paul and who is Apollo but ministers by whom ye beleeved 1 Cor. 3. 5. And thus had Moses said in their former murmurings What are wee that ye murmure against us your murmurings are not against us but against Iehovah Exod. 16. 7 8. Vers. 12. We will not come up An obstinate answer and refusall of the meanes of their bettering by Moses debating the matter with them so might they have been perswaded to disist from their evill course and have found mercie By comming up is meant unto the publike place of judgement whither in the Scripture phrase men are said to goe up as in Deut. 25. 7. Ruth 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders all his substance should be forfeited and himselfe separated from the Church of those that had been in captivitie Of Dathan and Abiram Sol. Iarchi here observeth that Their owne mouth caused them to offend or signified their fall they were not but to goe downe to wit alive into hell verse 33. Vers. 13. out of the land of Egypt as is added in Targum Ionathan which having beene the place of their bondage and miserie an iron furnace unto them Deut. 4. 20. they here call it a land flowing with milke and honey so despising their redemption God their Redeemer who laid their bring from thence for a ground of their obedience unto him Exod. 19 4 5. and 20. 2. even making or also making thy selfe a Prince that is without God of thine own presumption advancing thy selfe onely wholly and continually The doubling of the word is to aggravate their crimination This latter branch the Greeke translateth Thou art a Prince as if it were spoken in derision Verse 14. not brought us according to promise Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is as the Chaldee explaineth it of fields and vineyards one named generally for many as is noted on Gen. 3. 2. dig out the eyes that is make them blinde as the Chaldee expoundeth it so in Iude. 16. 21. 1 Sam. 11. 2. of these men or as the Greeke translateth it of those men which may be meant of the whole congregation as if they were so blinde that they could not espie his fraud or it may have speciall reference to Korah and his company And thus Chazkuni here explaineth it Thou hopest to dig out the eyes of Korah and of all his congregation as though they had no eyes to see and understand this offence that thou hast brought us up from the good land of Egypt and hast not performed unto us that which thou promisedst to bring us into a land that floweth with milke and honey but hast said In this wildernesse they shall be consumed and there they shall die Num. 14. 35. Moreover thou hast perverted judgement against us and therefore we will not come up unto thee for we beleeve thee not concerning the triall of this matter Verse 15. very wroth or very much grieved see the notes on Gen. 4. 5. Respect not or Looke not Turne not the face unto which the Chaldee expoundeth Accept not with fauour their oblation their offering or their Meat-offering their Minchab whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth their incense which they shall offer before thee to morrow so it hath reference to Korah his company 2. 7. and 17. But others as he saith explaine it thus 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation let not their part be accepted beâ—â—re 〈◊〉 And thus some understand this imprecation to be against Dathan and Abiram onely as Chazkum saith The reason why Moses cursed Dathan 〈◊〉 Abiram was because when Moses sent to call them they said we will not come up It was not their 〈◊〉 to convert for though the Lord should have said I have chosen Aaron yet they would have mâ—â—ined against the Priesthood But Korah and the 250 men which tooke upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron but that he had done it of his owne minde he would not curse oâ—â— asse that is not the vilest beast the Greeke translateth it the desire of any of them that is any deâ—â—rable thing They mistooke and read Chamâ—â— for Chamur because the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dand 〈…〉 be one like another as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely lest Prolemie the King at whose request they â—â—rned the Law into Greeke should say Hee 〈…〉 asse but some other gift he did take Verse 16. Thou and all thy congregation The Greeke expoundeth it Sanctifie thy congregation and be ye ready before the Lord c. Because their rebellion was against God verse 11. therefore Moses committeth the deciding of the controversie unto God Ver. 18. at the doore in the court-yard of the Sanctuary and Moses and Aaron Targum Ionathan explaineth it they on the one side and 〈◊〉 and Aaron on the other side Verse 19. assembled against them all not onely the 250 forementioned but the generall mu 〈…〉 tude too ready to incline to his faction See verse 41. glorie of Iehovah in the cloud over the Sanctuary as it did at other times in the like cases 〈◊〉 42. Num. 12. 5. and 14. 10. Verse 21. as in a moment or even in a moment suddenly and as the Greeke translateth at once So in verse 45. and thus God had before threatned after they had made the â—â—lfe Exod. 33. 5. Verse 22. God of the spirits of all flesh By all flesh is meant all mankinde as in Gen. 6. 13. 〈◊〉 40. 5. 6. Ezek. 20. 48. and 21. 4 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉 flâ—â—h of man And the Lord is called God of the spirits oâ— men both as he is creator of them who â—orm 〈…〉 the spirit of man within him Zach. 12. 1. called therefore the Father of spirits Heb. 12. 9. and as the preservation ordering and government 〈◊〉 them is in his hand both in life and death 〈…〉 hand is the soule of all living and the spirit of 〈…〉 of man Iob 12. 10. Therefore Moses useth the like phrase when he prayeth that a governour might be substituted in his stead Num. 27. 16. Targum Ionathan explaineth it God that puttâ—â—â— the 〈◊〉 of the soule in the bodies of all the sonnes of men and Targum Ierusalemy thus God which rulest 〈◊〉 the soules of all flesh Chazkuni saith which knowest the spirit of every one of them The Greeke translateth God of the Fathers and of all flesh understanding as it seemeth by spirits such
and tell their sonnes And they might put their constant hope in God and not forget the acts of God and might keepe his commandements And not be as their fathers a generation perverse and rebellious a generation that prepared not aright their heart and whose spirit was not faithfull with God The sonnes of Aephrajim armed shooting with bow turned backe in the day of battell They kept not the covenant of God and in his Law they refused to walke And forgate his actions and his marvellous workes which he had shewed them Before their fathers he had done a miracle in the land of Aegypt the field of Tsoan He cleft the sea and made them passe thorow and made the waters to stand as an heape And led them with a cloud by day and all the night with a light of fire He clave the Rocks in the wildernesse and gave drinke as out of the great deepes And brought forth streames out of the rock made waters descend like rivers And they added yet to sin against him to provoke bitterly the most high in the dry desart And tempted God in their hart asking meat for their soule And they spake against God they said Can God furnish a table in the wildernesse Loe hee smote the Rocke and waters gushed out and streames over-flowed can he also give bread or can he prepare flesh for his people Therefore Iehovah heard and was exceeding angry and fire was kindled against Iakob and also anger came up against Israel Because they beleeved not in God and trusted not in his salvation Though he had commanded the skies from above and opened the doores of heavens And rained upon them Manna to eat and the wheat of heavens hee gave to them Man did eat the bread of the mighties hee sent them meat to satietie Hee made an East wind to passe forth in the heavens and brought on a South wind by his strength And rained flesh upon them as dust and fethered fowle as the sand of the seas And made it fall in the midst of his campe round about his dwelling places And they did eat and were filled vehemently and their desire he brought unto them They were not estranged from their desire their meat was yet in their mouth When the anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel For all this they sinned yet and beleeved not for his marvellous workes And hee consumed their daies in vanitie and their yeares in hastie terrour When he slew them then they sought him and returned and sought God early And remembred that God was their Rocke and the most high God their redeemer But they flatteringly allured him with their mouth and with their tongue they lyed to him For their heart was not firmely prepared with him neither were they faithfull in his covenant And he being compassionate mercifully covered iniquitie and corrupted not but multiplied to turne away his anger and did not stirre up all his wrathfull heat For he remembred that they were flesh a wind that goeth and shall not returne How oft did they bitterly provoke him in the wildernesse grieve him in the desart For they returned and tempted God and limited the holy one of Israel They remembred not his hand nor the day in which hee had redeemed them from the distresser When hee put his signes in Aegypt and his wonders in the field of Tsoan And turned their rivers into bloud and their streames that they could not drinke He sent among them a mixed swarme which did eat them and the frog which corrupted them And he gave their fruit to the caterpiller and their labour to the locust Hee killed their vine with haile and their wild fig-trees with the blasting hailestone And he shut up their cattell to the haile and their flocks of cattell to the lightnings Hee sent among them the burning of his anger exceeding wrath and indignation and distresse by the sending of the messengers of evills Hee weighed out a path to his anger he withheld not their soule from death and their wilde beast hee shut up to the pestilence And smote all the first-borne in Aegypt the beginning of strengths in the tents of Cham. And hee made his people passe forth as sheepe and led them on as a flocke in the wildernesse And led them in confident safety and they dreaded not and the sea covered their enemies And he brought them to the border of his holinesse this mountaine which his right hand purchased And he cast out the heathens from their faces and made them fall in the line of possession made the tribes of Israel to dwell in their tents And they tempted bitterly provoked the most high God and kept not his testimonies But turned backe and unfaithfully transgressed like their fathers they were turned like a warping bow And provoked him to anger by their high places and by their graven idols they stirred him to jealousie God heard was exceeding wroth vehemently abhorred Israel And hee forsooke the dwelling place of Shilo the tent he had placed for a dwelling among earthly men And gave his strength into captivity his beauteous glory into the hand of the distresser And shut up his people to the sword was exceeding wroth with his inheritance The fire did eat their choice yong men their virgins were not praised Their Priests fell by the sword and their widowes wept not And the Lord awaked as one out of sleepe as a mighty one shouting after wine And smote his distressers behinde he gave them eternal reproach And he refused the tent of Ioseph chose not the tribe of Aephrajim But he chose the tribe of Iudah the mount Sion which he loved And builded his sanctuary like high places like the earth which hee founded for ever And he chose David his servant and tooke him from the folds of sheepe From after the ewes with young brought he him to feed Iakob his people and Israel his possession And he fed them according to the perfection of his heart and by the discretions of his hands led he them Annotations MY Law or doctrine for of it the Law hath the name in Hebrew see Psal. 19. 8. Christ speaketh in this Psalme to his people as the next verse sheweth So Isa. â—1 4. Vers. 2. in a parable that is in or with parables as the holy Ghost expoundeth it Mat. 13. 34 35. All these things spake Jesus to the multitude in parables c. that it might be fulfilled which was spoken by the Prophet saying I will open my mouth in parables c. Here the narration and applying of ancient histories are called Parables because all these things came unto our fathers as types and were written to admonish us 1 Cor. 10. 11. What a Parable meaneth see Psal. 49. 5. will utter or well out as from a spring or fountaine hid things so the holy Ghost expoundeth it in Greeke Mat.
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
14. which may also be meant here seeing after her haire is likened to purple and these were colours worne of Princes and great personages and so meet for this Princes daughter verse 1. and for the attire of her head on which she weareth the hope of salvation through the blood of Christ which these colours also prefigured for an helmet 1 Thes. 5. 8. hayre The originall word dallath is no where used for hayre but in this one place as the Greek also interpreteth it properly it signifieth slendernesse or tenuitie and so meaneth small and slender hayre Some take it for a small lace or head band wherewith the attire of the head was tyed This her hayre-like purple denoteth her cogitations and purposes to bee holy heavenly and as dyed in the blood of Christ. The Chaldee paraphrase applyeth the head here spoken of to the King the chiefe Governour in Israel and the slender hayre to the poore of the people which should bee clad in purple as was Daniel Mordecai c. See the notes on Song 4. 1. where the Spouses hayre was likened to a flocke of goats that description differing from this seemeth to imply a variety of estate for Gods people are not alwaies of like condition in this world though ever glorious in his eyes the King is bound in the galleries By the King in this Song is meant Solomon that is Christ. Reâ—atim which the Greeke here likewise translateth galleries is in Genesis 30. 38. 41. and Exod. 2. 16. gutters wherein waters runne for the flocke to drinke unto which some thinke this place hath reference but in Song 1. 17. rahitim are galleries that runne along the house sides and so it seemeth to meane here To bee bound in the galleries is to have a fixed habitation in the house of his Church where the King is retained and as it were tyed with the bands of love towards his Spouse so excellent in all her parts that now is fulfilled that which is elsewhere said unto her The King will covet thy beauty Psalme 45. 12. and that which is spoken of the lewd woman her hands are as bands Eccles. 7. 26. may have use here of the chast woman that her graces are such as doe not onely delight the King but hold him fast bound unto her in the bands of spirituall wedlocke no more to leave her but to abide with her for ever For so he hath promised I will betroth thee unto mee for ever Hosea 2. 19. the Lord delighteth in thee and thy land shall be maried Esay 62. 4. my servant David shall be their Prince for ever and I will set my Sanctuary in the midst of them for ever more and the name of the City from that day shall bee The Lord is there Ezek. 37. 25. 26. and 48. 35. The throne of God and of the Lambe shall be in it and his servants shall serve him and they shall reigne for ever and ever Rev. 22. 3. 5. Vers. 6. and how pleasant This admiration of her beauty and pleasantnesse in all her parts cariage and administration sheweth the reason of the former speech why the King was bound in the galleries for that he was delighted and as it were ravished with her heavenly graces as before in Son 4. 9. 10. And as shee admired Christ for his fairenesse and pleasantnesse so now she is magnified for the like see the notes on Song 1. 15. 16. O love that is ô thou that art dearely loved thus they call her to signifie Christs great affection towards her for it is another and more forceable word then was used before in Song 1. 9. 15. and 2. 2. and 4. 1. 7. and 5. 2. and 6. 4. that betokening loving society and outward friendship this signifying inward charity and loving affection which is strong and servent Song 8. 6. 7. for delights or delicacies or with pleasures meaning full delight all manner pleasure so that all that love her may rejoyce with her and delight themselves in the brightnesse of her glory as Esay 66. 10. 11. Vers. 7. thy stature or thy height in Greeke thy greatnesse a palme-tree or a date tree called in Hebrew Thamar in Greeke Phoenix it is of tall and upright stature alwayes greene and flourishing bearing pleasant fruit Wherefore the just mans state is likened to this tree Psalme 92. 13. and figures of Palme trees signifying heavenly graces were made in the Temple 1 King 6. 29. and 7. 36. and foretold to bee also in the spirituall Temple under the Gospell Ezek. 41. 18. 19. and palm-branches caried in the hand or on the head were signes of victorie wherefore the Saints that by faith overcome the world appeared with palme-branches in their hands Rev. 7. 9. And the palme-tree is said to bee of such a nature that it will not bow downward or grow crooked though heavy weights be laid upon it but groweth still upright So this stature of the Spouse likened to a palme-tree sheweth her spirituall growth in the faith notwithstanding all her tribulations tending alwaies upward towards heaven till shee attaine unto the measure of the stature of the fulnesse of Christ as Eph. 4. 13. For God hath now broken the slaves of her yoke and made her goe upright Lev. 26. 13. So the Kingdome of Israel whiles it flourished is likened to a tree whose stature was exalted among the thicke branches c. Ezek. 19. 11. clusters to wit of the Vine as in v. 8. signifying hereby that her breasts were not onely fashioned as in Ezek. 16. 7. but full of milke to nourish her children and of the wine of heavenly consolations which they that love her may suck and be satisfied as Esay 66. 11. So that now the state of the Church is not as when complaint was made there is no cluster to eate Mic. 7. 1. but as when new winâ— was found in the cluster and he said Destroy it not for a blessing is in it Esay 65. 8. Vers. 8. I will goe-up to or I will climb-up on the palme-tree meaning to gather the fruit thereof This purpose and promise if it bee spoken in the person of Christ implyeth his acceptation of the fruits of the Spirit in his Spouse as is noted on Son 5. 1. But it seemeth by that which followeth to be the speech of her friends aforesaid speaking collectively as one person to note their unity and joint co 〈…〉 to communicate with her graces as in Esay 66. 15. 11. For things of this sort are spoken both of God and of his people Esay 62. 5. the boughes thereof or the branches of it the Hebrew Sansinnim is no where used but in this place the Greeke translateth it the heightes thereof meaning the branches which are on high and which beare the fruit For the Palme-tree though it be very tall hath no boughes growing out by the sides of the bodie as other trees but on the very top the leaves which are long like swords spread abroad pleasant to behold
in Iesudei hatorah chap. 3. sect 8. The name of the Sunne is spiritually applied unto Christ Mal. 4. 2. whose face appeared like the Sunne shining in his strength Rev. 1. 16. ac whose death this created Sunne was darkned at noon day for the space of three houres Amos 8. 9. Mar. 27. 45. with him this spirituall Sunne his Church is cloathed Revel 12. 1. and shall shine also as the Sun in the kingdome of heaven Mat. 13. 43. lesser or little light that is the Moone called in Hebrew of her faire whitenesse Lebanah Song 6. 9. and of refreshing the earth with her coole influences Iaroach Deut. 33. 14. starres which also are for to rule the night Psal. 136. 6. called starres of light Psal. 148. 3. Of these some are fixed other some wandring starres or planets whereunto unstable men are compared Iude verse 13. The starres differ one from another in glory 1 Cor. 15 41. and are not for man to number Genes 15. 5. but GOD counts their number and calleth them all by names Psalm 147. 4. and with them he hath by his spirit garnished the heavens Iob 26. 13. Some of the starres or constellations have names in holy scripture as Ash Cosil Cimah and Mazzaroth or Mazzaloth Iob 9. 9. and 38. 31. Amos 5. 8. 2 King 23. 5. which wee call by other names Arcturus Orion Pleides Planets and Signes in the Zodiake They might well bee Englished water-starres winter-starres Thunder-starres and the like for by their rifing and influences stormes tempests faire and pleasant weather c. doe proceed by the disposition of God Consider those places Iob 38. Am. 5. Verse 17. set Hebr. gave them which word is often used for setting or putting as I have given my spirit Esa. 42. 1. that is I have put it Math. 12 18. It signifieth also a firme setling as thou hast giuen thy people 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written thou hast confirmed thy people Accordingly David sayth that God hath firmly constituted the Moon Stars Psal. 8. 4. Of the Stars with their orbes and sphaeres the Hebrew Doctors write thus The sphaeres are called Heavens and the Out-spred firmament c. and there are nine sphaeres that which is nearest unto us is called the sphaere of the Moone and the next above it is the sphaere wherein is the Starre called Cocab or Mercurie And the third sphaere is that wherein Nogah or Venus is The fourth sphaere hath in it the Sunne the sift Maadim or Mars the sixt hath in it the starre Tsedek or Iupiter the seventh Shabthat or Saturne and the eighth sphaere hath in it all the other starres that are seene in the firmament The ninth sphaere is that which turneth about every day from the east to the west and it compasseth all ronâ—â— about c. The starres that are all in that one 〈◊〉 sphaere although they be one above another yet because the sphaeres are pure and cleare as chrystall and as Saphire therefore the starres in the eighth sphaere are seene underneath the first sphaere c. None of the sphaeres are either light or heauy or coloured redl or blacke or of any other colour and whereas wee see them of a blew colour it is onely to the appearance of the eye by reason of the height of the ayre Also they have neither tast nor smell because these accidents have no place but in bodies that are beneath them Maimony in Misn. treat Iesudei hatorah chapt 3. sect 1. 3. V. 18. over the day or as the Greeke translateth to rule the day for by their successive courses the light is dispensed of God unto the world by day and by night Ier. 31. 35. Vers. 20. the moving thing or as the Greeke translateth creeping things But the Hebrew Sherets is more large then that which wee call the creeping thing for it conteyneth things moving swiftly in the waters as swimming fishes c. Lev. 11. 10. and on the earth as running weasels mise c. Lev. 11. 29. and fowles also flying in the ayre Levit. 11. 29. Moving things in the waters there are innumerable one argument of Gods praise in Psalm 104. 25. Soule named in Hebrew nephesh of breathing and the scriptures apply this word not onely to mankinde but to all creatures that live and the breath of them as here and in Iob 41. 21. The Hebrewes say The soule of all flesh is the forme thereof which God hath given thereunto Maimony in Iesudei hatorah chap. 4. sect 8. V. 21. Whales or Dragons the Hebrew Tannin is used for both These are the greatest creatures in the waters one kinde of them called Levjathan is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights Ion. 1. 17. And humane writers testifie that into the riuer of Arabia there have come Whales 600. foot long and 360. foot broad Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales These Whales and Dragons are used in Scripture to signifie great Princes Psal. 74. 13. Ezek. 29. 3. creeping The Hebrew remes which hath the name of treading is also largely used for things creeping on the earth or swimming in the waters Levit. 11. 44. 46. Gen. 1. 25. V. 22. Blessed that is gave power to conserve their kinde by generation and to increase unto many for so the word blessing is often applied unto multiplication Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used for Gods gracious giving of all good things earthly or heavenly Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God that is called blessing also see Gen. 14. 19. 20. V. 24. cattell in Greeke it is translated foure-footed beasts The Hebrew Behemah is generally all beasts of the greater sort whereof the Elephant is called Behemoth Iob 40. 15. The Apostle once translateth it in Greeke Therion which properly is wilde beast Heb. 12. 20. from Exod. 19. 13. beast or wilde-beast named in Hebrew of life or livelinesse which is most seene in the wilde beasts In Perkei R. Eliezer chap. 11. the Iew Doctors say These that were created out of the earth their soules and their bodies were of the earth and when they dye they returne to the place where they were created as it is sayd in Psal. 104. 29. thou takest away their spirit they dye â—and another Scripture saith Eccles. 3. 21. and the spirit of the beast that goeth downward to the earth Vers. 26. Let us This is meant of the three in heaven the Father the Word and the holy Spirit which three are one 1 Iohn 5. 7. Hereupon hee is called God our makers Iob 35. 10. Psal. 149. 2. After the world was made and garnished the holy Trinity mentioneth the making of man the excellentest creature under heaven he is fearfully and marvellously made Psal. 139. 14. Man or earthly man in Hebrew Adam so called of Adamah that is
salvation wherwith God clotheth his Church Esay 61 10. Vers. 22. is become as one to weet of us three the Father the Word and the Holy Spirit 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech used in v. 5. and would leave an impression in Adams hart of his pride and folly in beleeving the Serpents deceitfull promises that so long as he lived an exile here on earth he might haue continuall motives of repentance and humiliation The Hebrew phrase is as one meaneth is made or become as one as this is Psal. 118. 23. the Evangelist translateth this is done Mat. 21. 42. lest he put An unperfect speech where we may understand by that which followeth he must be driven out lest he be put c. Such phrases are usuall as Gen. 38. 11. 42. 4. Mat. 25. 9. and eate and live or that he may eate and live And is often used for That and noteth the end and purpose of an act as here so in 2 Sam. 21. 3. 2 King 3. 11. Lam. 1. 19. Because the tree of life and the eating of it was at first a signe of eternall life to man if he had obeyed his creator as is noted on Gen. 2. 9. it might not now in the justice of God be so continued to man fallen into disobedience Neither was the new covenant betweene God and man of obedience againe by the workes of the Law unto life but of faith in Christ the womans seed unto forgivenesse of sinnes Gen. 3. 15. 20. God therfore in driving the man from this tree would drive him from all confidence in him-selfe and his owne workes and so from abuse of this tree also which might turne to his further judgement that hee might seeke the life in heaven which is hid with Christ in God Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world to eate of the tree of life which is in the midst of the Paradise of God Rev. 2 7. V. 23. to till tillage hath the name in Hebrew of servile-worke for all even Kings are as servants to the field Eccles. 5. 8. And this hard labour was a continuall remembrance of sinne and doctrine of humiliation and repentance Wherefore God after in the Law freed every seventh or Sabbath yeare from this tillage in his land when they did all alike eat of that which grew of it owne accord Lev. 25. 4. 6. to remember their former ease lost by sinne but to bee restored spiritually by Christ when hee should preach the acceptable yeare of the Lord Esay 61. 2. 2 Cor. 6. 2. Vers. 24. drove out or expulsed not to return thither againe but that he might seeke admission into the heavenly paradise whereunto Christ giveth entrance Luke 23. 43. minding himselfe an exile and pilgrime here on earth 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say in Bresith ketanna on this place Adam was driven out of paradise in this world but in the world to come he shalnot be driven out The remembrance of this future mercy was kept afterward among the Gentiles for it is one of the Chaldean oracles Seeke paradise the glorious country of the soule Cherubins or Cherubs These were living creatures with wings as may bee â—athered by comparing Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle Exod. 25. 18. and 26. 1. See the annotations there Moses here seemeth to meane Angels by this name for they have appeared sometime with wings flying Dan. 9. 21. and with sword 1 Chron. 21 16. and as fierie chariots 2 King 6. 17. as here they have the flame of a sword that is a flaming sword as the Greeke translateth it to keepe man out of paradise Of Angels see the notes on Gen. 16. 7. By these also God further might signifie the Angels or Ministers in his spirituall paradise the Church and the sharpe two edged sword of his Word wherewith they are armed against all the disobedient 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise direct from all quarters of the world to enter thereinto by the gates which are never shut such as are written in the lambs booke of life where the tree of life groweth and giveth fruit wherein they haue right that doe the commandements of God Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe to weet every way for more terrour that man should not there attempt re-entrance Such spiritually is the use of the Law and doctrine therof which terrifieth the conscience and by the workes whereof no flesh can be justified Rom. 3. 20. but it serveth to drive men unto Christ that they may be made righteous by faith Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ though now they are ignorant of him for they write of seven things which the King Christ shall shew unto Israel two of which are the garden of Eden and the tree of life R. Elias ben Mosis in Sepher reshith choemah fol. 4. 12. Also expounding that in Song 1. 4. the King hath brought me into his chambers Our Doctors of blessed memory have sayd that these are the chambers of the garden of Eden And againe There are also that say of the tree of life that it was not created in vaine but the men of the resurrection that are raised from the dead shall eate thereof and live for ever R. Menachem on Gen. 3. And by the garden of Eden or Paradise it seemes they understood the kingdome of heaven for the Chaldee paraphrast on Song 4. 12. saith as the garden of Eden into which no man hath power to enter but the just whose soules are sent thither by the hands of Angels According to these speeches familiar in olde time among the Iewes the Holy Ghost also speaketh of carriage by Angels into Abrahams bosome Luke 16. 22. of being with Christ in paradise Luke 23. 43. and of eating of the tree of life which is in the midst of the paradise of God Rev. 2. 7. And that the Iewes understood not these things carnally appeareth by these words of theirs In the world to come there is no eating or drinking nor any other of the things which the bodies of the sonnes of Adam have neede of in this world as sitting and standing and sleepe and death and sorrow and miâ—th and the like So our ancient wise men have sayd In the world to come there is no eating nor drinking nor use of mariage but the just doe sit with their crownes upon their heads and have the fruition of the glory of the Majestie of God Maimony in Misn. treat of Repentance ch 8. S. 2. CHAPT IIII. 1. The birth trade and religion of Kaine and Abel 8. Kaine killeth Abel 9. for it he is examined of God 11. and cursed 13. he despaireth 16. and departeth from Gods presence 17. Kaine buildeth the
Ismael sonne of Agar the Aegyptian mocked and persecuted Isaak Gen. 21. 9. Gal. 4. 29. which fell out thirty yeeres after the promise Gen. 12. 3. which promise was 430 yeeres before the Law Gal. 3. 17. and 430 yeeres after that promise came Israel out of bondage Exod. 12. 41. Vers. 14. will judge that is punish as their sinnes deserve the judgements that God brought on the Egyptians are summed up in Psal. 105. 27. 36. and 78. 43. 51. handled at large in Exodus great substance or riches both of their owne and of the Egyptians whose jewels of silver gold and garments they caried away Exod. 12. 35 36. Vers. 15. unto thy fathers that is shalt die the body returning to the earth the spirit to God that gave it Eccles. 12. 7. with whom are the spirits of just and perfect men Heb. 12. 23. See this promise fulfilled in Gen. 25. 8. Vers. 16. the fourth generation This promise was verified when Eleazar the son of Aaron the sonne of Amran the sonne of Kohath came out of Egypt and parted the land of Canaan to Israel Ios. 14. 1. Kohath being one that went into Egypt with Iaakob Gen 46. 11 26. 1 Chron. 6. 2 3. of the Amorite that is the Amorites and other sinfull nations mentioned after verse 19 29 21. towards whom Gods patience should bee shewed till the measure of their sinnes were filled vp A like phrase is used Mat. 23. 32. Vers. 17. going downe the going downe of the sun and darknesse usually noteth calamities comming upon people Amos 8. 9 10. Esa. 5. 30. and 8. 22. and 9. 1 2. a smoking oven Heb. an oven of smoke but as a crowne of thornes Mat. 27. 29. is resolved a thornie crowne Mar. 15. 17. so this here as the Greeke translateth it a smoking oven or fornace And this word oven is used to note our great afflictions Mal. 4. 1. Psal. 21. 10. Lam. 5. 10. Luke 12. 28. So this smoking oven may represent Egypt the place of Israels affliction called by another like name an â—ron fornace Deut. 4. 20. Ier. 11. 4. The Ierusalemy Thargum applyeth this vision to Gehenna or hell Fyre prepared for the wicked a lampe or torch of fire that is a burning lampe the Greeke turneth it lampes of fire and the Hebrew often useth one for many see Gen. 3. 2. and 4. 20. This representeth the covenant betweene God and Abrams seed for deliverance out of that smoking oven of Egypt For at the Law-giving lightnings called lamps appeared on mount Sinai Exod. 20. 18. and Christ was seene of Daniel and Iohn with his eyes like lamps and flames of fire Dan. 10. 6. Rev. 1. 14. and the salvation of Gods people is likened to a burning lampe Esay 52. 1. Also the living-creatures appeared to Ezekiel like lamps Ezek. 1. 13. and Gods people are compared to virgins with lamps Mat. 25. 1. which passed by this passage of the lampe or lampes to which onely the Greeke referreth it the Lord would signify the making of the covenant betweene him and his people as the next verse sheweth So from a like action in Ierm 34. 18 19 20. the Lord blameth them that performed not the covenant which they made before him when they cut the bullock in twaine passed betweene the parts thereof threatning for it that their carkasses should be for meat to the foule of the heavens though here Abram drove the foules away pâ—â—â—â—s the Greeke calleth them dichotomies that is divisions into two parts Vers. 18. stroke Hebrew cut a covenant that is made or stroke and as the Greeke translateth it disposed a covenant or Testament called usually cutting because of the slaying and cutting of beasts at the making of it as this place and Ier. 34. 18. doe shew The holy Ghost in Greeke expresseth this word carath cut sundry wayes as by poieo make Heb. 8. 9. sunteleo make perfect Heb. 8. 8. diatithemi dispose Heb. 8. 10. all from Ier. 31. 31 32 33. and entellomai command Heb. 9. 10. from Exod. 24. 8. Of a covenant see Gen. 6. 18. give I or I have given The time past is often used in actions present and to come So the Greeke here translateth I will give Of this gift see Gen. 13. 15. But the Hebrew Doctors scan the word thus Hee saith not I will give but I have giuen and yet Abraham had now begotten no children But because the word of the holy blessed God is a deed therefore he so speaketh Midras tillim in Psal. 107. 2. the river called Sichor Ios. 13. 3. Euphrates Hebrew Phrath see Gen. 2. 14. This promise was accomplished in Davids dayes 2 Sam. 8. 3. c. and in Salomons 2 Chron. 9. 26. Vers. 19. The Kenite that is Kenites or Keneans and so the rest see Gen. 10. 16. The Chaldee calleth these Salameans and so in Numb 24. 21. Here are tenne peoples reckoned whose lands Abrams seed should possesse Afterward they are usually counted seven Deut. 7. 1. Acts 13. 19. it seemeth some were wasted or mixed confusedly with the rest before the Israelites came into their possession So in Psal. 83. 7 8 9. there are ten nations reckned all confederates against Gods people CHAP. XVI 1 Sarai being barren giveth Hagar her Egyptian maid to Abram 4 Hagar being with child and afflicted for despising her mistresse runneth away 7 An Angel sendeth her backe to submit her selfe 11 and telleth her of her childs name and conditions 15 Hagar beareth Abram a son whom he calleth Ismael ANd Sarai Abrams wife did not bearchildren unto him and shee had an handmayd an Egytian and her name was Hagar And Sarai said unto Abram Behold now Iehovah hath restrained me from child-bearing goe in I pray thee unto my handmayd it may be I shall be builded by her and Abram hearkned to the voice of Sarai And Sarai Abrams wife tooke Hagar the Egyptian her handmaid at the end of ten yeeres of Abrams dwelling in the land of Canaan and she gave her to Abram her husband to bee to him for a wife And hee went-in unto Hagar and shee conceived and she saw that shee had conceived and her mistresse was despised in her eyes And Sarai said unto Abram my wrong is upon thee I have given my handmaid into thy bosome and she seeth that she hath conceived and I am depised in her eyes Iehovah judge betweene me and thee And Abram said unto Sarai Behold thy handmaid is in thy hand doe to her that which is good in thine eyes And Sarai afflicted her and she fled from her face And the Angell of Iehovah found her by a fountaine of waters in the wildernesse by the fountaine in the way of Shur And hee said Hagar Sarais handmaid from whence commest thou and whether wilt thou goe And she said I am fleeing from the face of my mistresse Sarai And the Angell of Iehovah said vnto her Returne to thy mistresse and humble thy selfe under her hands And the Angell of
2. give that is dispose and make my covenant or testament see Gen. 9. 12. and 6. 18. betweene me the Chaldee interpreteth it betweene my Word so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance Hebr. in abundance abundance or vehemently vehemently so after in v. 6. and often Vers. 3. fell in reverence to Gods word and majesty and in thankfulnesse for this mercy See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me Hebr. I the Greeke addeth And I. a father or for afather but the word for may be omitted in English as the Greeke here also doth and sometime the Hebrew it selfe as I will be for a lying spirit 2 Chron. 18. 21. that is I will be a lying spirit 1 King 22. 22. The New Testament in Greeke often keepeth the Hebraisme as Heb. 1. 5. c. a multitude that is of many nations as Paul expoundeth it Rom. 4. 16. 17. where the Apostle sheweth a twofold seed that which is of the Law and that which is of the Faith of Abraham who is the father of us all So by the multitude of nations is meant besides his naturall posterity all Christian beleevers in the world Gal. 3. 28. 29. who should inherit from him as children receive inheritance from their fathers the justice that is by faith and blessednesse accompanying the same through the covenant of grace propagated by Abrams doctrine and example see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord A stranger say they bringeth first-fruits c. for it was said to Abraham a father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is father of all the world which shall be gathered under the wings of the Majesty of God Maimony in Misn. treat of First fruits chap. 4. Sect. 3. Vers. 5. Abraham Abram signifieth A high father and the first letter of Hamon that is a multitude being put unto it maketh Abraham as if it were Abrahamon that is A high Father of a multitude of nations Abram is the first man in the world whose name is changed of God and it signified a change of estate and a renewing with increase of grace from God therefore this is after mentioned as one of his favours Neh. 9. 7. So Iakobs name is made new Gen. 32. 28. and all true Christians Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed for it was given him of God before his birth Gen. 17. 19. given that is freely made or as the Greeke interpreteth put thee and this the Apostle followeth in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations that is will make nations of thee Vers. 6. Kings as David Solomon and the rest of Israel besides the Kings of Edom and other Also the faithfull Kings of the Gentiles Revel 21. 24. Vers. 7. thy seed thy children especially Isaak verse 19. for in Isaak was his seed called Gen. 21. 12. So the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom 9. 8. everlasting Hebr. covenant of eternity Although the outward signes and manner of dispensing this covenant were temporary and changeable as Circumcision into Baptisme Col. 2. 11. 12. yet the covenant it selfe remaineth one in substance for ever being stâ—blished by the blood of Christ the great Pastor Heb. 13. 20. Luke 1. 69. 72. 73. a God or for a God unto thee that is thy God as the Greeke translateth it Herein consisteth the power and life of the everlasting covenant whereby God himselfe his power wisedome goodnesse mercy c. is applyed unto man for blessing and salvation and wee are by adoption made the children of God 2 Cor. 6. 16. 18. For blessed is the people whose God Iehovah is Psal. 144. 15. they shall be delivered out of miseries Rev. 21. 3. 4. raised up from the dead Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie Heb. 11. 16. Vers. 8. of thy sojournings that is as the Greeke explaineth it which thou sojournest in For God gave Abraham no inheritance in it no not so much as to set his foot on Acts 7. 5. but he by faith sojourned in the land of promise as in a strange country Heb. 11. 9. So this land figured unto him the kingdome of heaven as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham after they had full possession of Canaan are in another sense called sojourners there Ezek. 20. 38. and 11. 15. as being rather usurpers then lawfull possessors of that land everlasting so in Esay he saith thy people shall possesse the land for ever Esay 60. 21. howbeit they possessed the earthly land but a little while Esa. 63. 18. but the eternall inheritance was to be received by Christ reserved in the heavens for them and us Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed thy children as before in v. 7. meaning al the faithful Herupon the Hebrew Doctors say Circumcision was commanded unto Abraham and his seed onely as it is written thou and thy seed after thee Gen. 17. 9. The seed of Ismael is excepted as it is written For in Isaak shall seed be called to thee Gen. 21. 12. And Esau is excepted for loe Isaak said to Iakob And he give to thee the blessing of Abraham to thee and to thy seed Gen. 28. 4. It is a generall rule that he onely is Abrahams seed that retaineth his law and his right way and these are they that ought to be circumcised Maimony in Misneh treat of Kings ch 10. S. 7. Vers. 10. my covenant that is the signe of my covenant or testament as is explained in verse 11. Hereupon are those usuall speeches when the signes and the things signified are named alike as the covenant of circumcision Act. 7. 8. the Lamb is the Lords Passeover Exod. 12. 11. the bread is Christs body Mat. 26. 17. 18. and many the like circumcised This word signifieth a cutting-offround-about to weet of the foreskin of the flesh So it was with shedding of blood and much paine and sorenesse to the flesh Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision that is the mortification of the heart and spirit in putting off the body of the sinnes of the flesh Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith Rom. 4. 11. Vers. 11. superfluous-foreskin The Hebrew Gnorlah signifieth a superfluity and stoppage that hindereth the due effect and operation of a thing and the Greeke Acrobustia which the Apostle useth in Rom. 2. 25. is in speciall that superfluity which is on the top of mans flesh to weet on the member of generation the foreskin that covereth the secret part Which God here commandeth to bee cut quite off as a signe of
she said if it be so why am I thus And shee went to inquire of Iehovah And Iehovah said unto her Two nations are in thy womb and two peoples shall be separated from thy bowels and the one people shall be stronger then the other people and the greater shall serve the lesser And her dayes were fulfilled to bring-forth and behold twins were in her wombe And the first came-out red all over like an hairy mantle and they called his name Esau. And afterward came his brother out and his hand holding by the heele of Esau and he called his name Iakob and Isaak was sixtie yeeres old when she bare them And the boyes grew and Esau was a cunning huntsman a man of the field and Iakob was a perfect man dwelling in tents And Isaak loved Esau because venison was in his mouth and Rebekah loved Iakob And Iakob sod pottage and Esau came from the field and he was faint And Esau said to Iakob Let me taste I pray thee of that red that red pottage for I am faint therefore he called his name Edom. And Iakob said Sell to me this day thy first-birthright And Esau said Loe I am going to dye and wherefore serveth this first-birthright unto me And Iakob said Sweare unto me this day and he sware unto him and he sold his first-birthright unto Iakob And Iakob gave to Esau bread and pottage of lentiles and he did eate and drinke and rose up and went-away and Esau despised the first-birthright Annotations ADded that is did againe take a wife when hee was an hundred and fourty yeeres old and had of her sixe sonnes by the extraordinary blessing of God whereas fourty yeeres before his body was even dead in respect of naturall strength and vigour as the Apostle noteth Rom. 4. 19. a wife called elsewhere a concubine 1 Chron. 1. 32. what manner of wife that was see on Gen. 22. 24. Keturah in Greeke Chettoura Vers. 2. Zimran in Greeke Zombran Iekshan in Greeke Iezan Medan whose posterity are called Medanites Gen. 37. 36. Midian in Greeke Madiam and Madian Act. 7. 29. of him came the people called Madianites that soone fell from Abrahams faith to idolatry Num. 25. Shuach in Greek Soie of him came Bildad Iobs friend called the Shuchite Iob 2. 11. Vers. 3. Sheba in Greek Saba his posterity robbed lob of his oxen and asses Iob 1. 15. Vers. 4. Ephah or Gepha in Greeke Gephar Epher or Gepher in Greek Apheir of him the country Aphrica is thought to have the name Enoch in Heb. Chanoch as Gen. 5. 18. Vers. 5. to Isaak as being his onely heyre and child of promise Gen. 21. 12. a figure of Christ and Christians heyres by promise of all things Heb. 1. 2. Iohn 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28. Vers. 6. concubines Hagar and Keturah vers 1. east country or land of the East a part of Arabia hereupon mention is made of the sonnes of the East Iob 1. 3. And Iob himselfe was in likelihood the son of one of these sons or nephewes of Abraham by Keturah Vers. 7. 175 yeeres This summe of his yeeres sheweth how Abraham had lived a pilgrim in Canaan a hundred yeeres after he came out of Charran Gen. 12. 4. That he attained not to the yeeres of his forefathers who all lived longer then hee Gen. 11. 11. c. as did also his son Isaak Gen. 35. 28. That he left alive behind him Heber that great Patriarch and Prophet of whom hee had the surname to be an Hebrew Gen. 11. 17. and 14. 13. and from whom he was the seventh generation as Enoch was from Adam Vers. 8. hoary age as was promised Gen. 15. 15. of dayes so the Greek and Chaldee explaineth it and the Hebrew it selfe elsewhere Gen. 35. 29. Such words are often to be understood as a full for a full cup Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of dayes is meant a willingnesse to dye without desiring longer life on earth his peoples the Greeke translateth his people the like is said of Ismael vers 17. of Isaak Gen. 35. 29. of Iaakob Gen. 49. 33. of Aaron Num. 20. 24. of Moses Deut. 32. 50. and others sometime it is said gathered to their fathers 2 King 22. 20. Iudg. 2. 10. Act. 13. 36. and by Abrahams peoples are meant his fathers Gen. 15. 15. and the phrase signifieth the immortality of soules for Abrahams body was gathered to the body of Sarah onely as the next words shew and by his fathers are meant the spirits of just men made perfect Heb. 12. 23. See after in verse 17. Vers. 10. and Sarah as is shewed in Gen. 23. 19. Afterwards Isaak and Iakob with their wives were buried there also Gen. 49. 29. 31. Vers. 11. blessed Isaak so applying and confirming to him the promises made to Abraham Gen. 12. 2. and 14. 19. and 17. 19. and so Isaak commended to Iakob the blessing of Abraham Gen. 28. 3. 4. and by this blessing the righteousnesse of faith is implyed to Abrahams seed Galat. 3. 8. 9. c. Beer-lachai-roi in Greeke the well of vision in Chaldee the well at which the Angell of life appeared this place of Isaaks seating is not without mystery see Gen. 16. 14. and 24. 62. Vers. 12. generations a rehearsall of Ismaels off-spring as Gen. 5. 1. And here the fulfilling of Gods promise is seene made in Gen. 16. 10. 12. and 17. 20. and how hee that was borne after the flesh and cast out of Abrahams house Gal. 4. 23. 30 was multiplyed before Isaak the child and heyre of the promise See the like of Esau Gen. 36. 43. Vers. 13. Nebajoth he and his brethren seated in Arabia Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names they gave themselves to shepherdy as appeareth Esay 60. 7. Ier. 49. 29. And here are twelve sons reckned which were Princes of their tribes as was promised in Gen. 17. 20. answerable in number to the twelve sonnes of Iakob heads of the twelve tribes of Israel but these Ismaelites are a generation before them as Ismael himselfe was borne before Isaak For that is first which is naturall and afterward that which is spirituall 1 Corinth 15. 46. Vers. 16. castles or villages dwelling houses so named of being faire and high built in a row or order In Greeke habitations as in Act. 1. 20. from Psal. 69. Vers. 17. 137 yeeres So he lived not so long as his father Abraham or his brother Isaak or as did Iakob though he lived till a great old age And this mention of the terme of his life and gathering to his fathers as was spoken before of Abraham v. 8. and the burying of his father with his brother vers 9. may be some probability of Ismaels repentance and dying in the faith of Abraham for unlesse it be he no reprobate hath his whole life time recorded in holy Scripture Or if
Ismael dyed wicked then by his fathers to whom he was gathered are meant the soules of wicked men before him which are spirits in prison 1 Pet. 3. 19. Vers. 18. they that is Ismaels sonnes dwelt In Greeke he dwelt Shur a place in the wildernesse see Gen. 16. 7. The Chaldee there and here calleth it Chagra did he fall meaning either that his lot did befall him so to dwell or that he so dyed as the word fall sometime signifieth Psal. 82. 7. Gen. 14. 10. But the Greeke here translateth it he dwelt so also doth the Chaldee paraphrast so the plaine text was before in the promise Gen. 16 12. and to make to fall is to divide by lot an inheritance to dwell in Ios. 23. 4. Psal. 78. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the sixt Section of the Law called The generations of Isaak See Gen. 6. 9. Vers. 19. the generations that is the history of the off-spring of Isaak and things that befell unto him as Gen. 2. 1. and 5. 1. and 6. 9. Vers. 20. old Hebr. son of fourty yeere so v. 26. see Gen. 5. 32. the Syrian the Hebrew name is Aramite which the holy Ghost in Greeke calleth Syrian Luke 4. 27. See Gen. 10. 22. Padan Aram the same that Aram Naharajim Gen. 24. 10 for the Greeke turneth them both Mesopotamia of Syria Aram is Syria Gen. 24. 10. and 10. 22. Padan in the Syrian tongue is a payre or couple and the country of Aram lying betweene a couple of rivers is so named Padan Aram and sometime onely Padan as Gen. 48. 7. Vers. 21. for or directly-for as the force of the Hebrew word implyeth and before his wife so it seemeth to bee some solemne prayer which they made together directly for this matter having lived twenty yeeres together without any child and Isaak wexen old into the 60 yeere of his life ver 26. God exercising his faith hereby as he had done Abrahams Gen. 15. 2. The Iewes have a tradition that Isaak went with his wife to mount Morijah to the place where he had beene bound Gen. 22. 9. and prayed there Pirke R. Eliezer ch 32. Vers. 22. strugled-together or bruised themselves by strugling which did presage the contrarietie that should be betweene these two brothers and so betweene the children of God of this world if so c. an unperfect speech which in her passion she uttered the Greeke translateth it if it shall so be with me why is this unto me why have I conceived if I must feele such things to enquire or seeke either by private prayer or by asking some Prophet The Ierusalemy Thargum taketh it in this last sense and saith she went to the Schoole of Sem the great Howbeit Sem was dead about ten yeeres before this but by Abraham or Heber the great Patriarch then living shee might well inquire of God Others as R. Eliezer Perek 32. take it to be meant of her praying unto God Vers. 23. Two nations that is fathers of two nations and divers peoples Edomites and Israelites the greater to weet in dignity which came naturally by the first birthright or the elder The Hebrew Rab whereof great men and masters are called Rabbies Iohn 1. 39. Mat. 23. 8. signifieth a superiour in dignity The holy Ghost in Greeke translateth it the greater Rom. 9. 12. Hereby Esau and his posteritie are meant shall serve as came to passe carnally when the Aedomites of Esau became servants to David and to the Israelites which were of Iakob 2 Sam. 8. 14. and spiritually when Iakob got of Esau the first birthright and bereaved him of the blessing Gen. 25. 33. and 27. 29. For servitude came in with a curse and figureth reprobation Gen. 9. 25. Iohn 8. 34. 35. Gal. 4. 30. 31. Therefore from hence the Prophet teacheth that God loved Iakob and hated Esau Mal. 1. 2. 3. and the Apostle gathereth the doctrine of Gods election and reprobation saying when Rebekka had conceived by one even by our father Isaak the children being not yet borne neither having done any good or evill that the purpose of God according to election might stand not of workes but of him that calleth it was said unto her the greater shall serve the lesser as it is written Iakob have I loved but Esau have I hated Rom. 9. 10. 11. 12. 13. Vers. 25. red a signe of the cholericke cruell and bloody disposition found in Esau himselfe and in his posterity Gen. 27. 40. 41. Obad. 1. 10. Ezek. 25. 12. So the cruell persecuting Dragon was of red colour Rev. 12. 3. The Hebrew Doctors say Esau the wicked was drawne after the workes of judgement mystically signified in these words And by thy sword shalt thou live Gen. 27. 40. and therefore he was red R. Menachem Rakenat on Gen. 25. And in Bresith rabbah they note how hee was red and his meat was red Gen. 25. 30. end his land was red as in Gen. 32. 3. c. And he that takes vengeance on him is red and in red clothing Song 5. 10. Esay 63. 1. 2. all over Hebr. all of him like a mantle of hayre which the Greek translateth like a rough hide This also signified his strong fierce and crafty nature For hayre is a signe of naturall strength and nature being corrupted hairinesse denoteth the power of corruption therefore when Lepers were purified all their hayre was to be shaven off Lev. 14. 8. So the Hebrewes say that his hayrinesse signified the strength of uncleannesse which came out of him R. Menachem on Gen. 25. Esau by interpretation Made or Perfected as being of a more strong and perfect constitution naturall then other children rather like a man then a babe Vers. 26. the heele or foot sole as if he would have pulled backe his brother from the birth and have beene before him or at least for to overthrow him Which as God by their former strugling in her body and now by this behaviour did signifie so the Prophet mentioneth it after to Iakobs children how he thus strove for the grace of the first birthright which they by sin suffered themselves to be deprived of Hos. 12. 2. 3. This manner of birth that Iakobs hand held his brother by the heele was also extraordinarily strange and perillous for the life both of mother and child See the like after in Gen. 38. 28. he called that is every one called as in vers 25. it is written they called or he was called so vers 30. See the notes on Gen. 16. 14. Iakob that signifieth one that should hold by the foot or overthrow his brother Vers. 27. a cunning huntsman Hebr. a man knowing hunting of the field ranging the fields for to hunt beasts Of a disposition much like Ismaels Gen. 16. 12. or Nimrods Gen. 10. 9. perfect of a religious honest plaine and simple disposition without guile or wickednesse as the Greeke translateth vnfeighned See Gen. 6. 9. dwelling or sitting in tents that is either keeping
Plinie in his â—at hist. b. 19. ch 1. sheweth to grow in Egypt on a shrub called Xylon or Gossipian whereof soft and white l 〈…〉 en stuffe was made whereof the Priests of Egypt delighted to weare And this linnen Xyl 〈…〉 n they thinke to be the stuffe that was died blew purple and scarlet Byss is also a silken linnen white pure and bright and hath the name originally of whitenesse and signified the graces and justifications of the Saints Rev. 19. 8. 14. Ezek. 16. 10. haire whereof a covering was made for the Tabernacle Exod. 26. 7. 13. The word haire is added also in Greeke necessarily understood in the Hebrew see Gen. 42. 33. Vers. 5. Tachash skinnes This the Greeke interpreters translate blew or violet colour skinnes The Tachash was a beast of whose skin fine shooes were made Ezek. 16. 10. and save there no mention is made in Scripture of this beast but in this historie of the Tabernacle whose upper covering was made of the skins of the Tachash Exod. 26. 14. Of the Hebrew name seeme to bee derived the Germane Tachs and Latine Taxo which wee English the badger but the Iewes hold it to be a clean beast which our badger by Moses Law is not neither are badgers skins used for shooes as the Tachas Shittim or wood of the Shittah tree mentioned in Esa. 41. 19. which is thought to be a kind of Cedar tree It is nor found in scripture save in this historie of the Tabernacle and that prophesie of Esay where it is shewed to be of speciall use account The Greeke usually translateth it Aspeta that is wood which never rotteth The wood in Solomons Temple was of Cedar 1 King 6. 9. 10. Of it the Heb. Doctors write thus Solomon the Prophet said How fair is the house of the sanctuarie of the Lord w ch is builde by my hands of Cedar wood but fairer shal be the house of the sanctuary which shall be builded in the dayes of the King Christ the beames whereof shall be of the Cedars that are in the garden of Eden in Paradise Thargum in Can. 1. 17. Ver. 6. light or lig 〈…〉 that is the Candle stocke 〈◊〉 27. 20 incense of sweet spices that is 〈◊〉 or sweet spices for incense The Greek translateth for the composition of incense Vers. 7. 〈◊〉 so also the Chaldee translates it see the notes on Ex. 28. 9. 20. filling stones Heb. 〈◊〉 of 〈◊〉 th 〈…〉 stones to be â—ei in and wherewith the 〈◊〉 places in the gold upon the Bphod were filled up â—ee Exod 28. 27. 20. Vers. 8. 〈◊〉 them make The Greeke changeth the person And thoâ— shalt make me a sanctuary and I well be 〈◊〉 〈◊〉 yâ—â— This was the maine end of all and to this all 〈◊〉 particulars are to be re 〈…〉 ed and by it opened For this sanctuary as Solomons Temple afterward was a place of prayer and pub 〈…〉 〈…〉 ice of God Mâ—t. 〈◊〉 〈◊〉 Lev. 17. 3. 6. and 〈◊〉 〈…〉 ed the Church 〈◊〉 habitation of 〈◊〉 the Spirit 2 Cor. 6. 〈◊〉 Ep 〈…〉 s. 〈◊〉 〈◊〉 〈◊〉 Re 〈…〉 〈◊〉 〈◊〉 and was a visible signe of Gods presence with and protection of his people Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King 6. 12. 13. and of leading them into heavenly glory for as the high Priest entred into the Tabernacle and through the veile into the most holy place where God dwelt so Christ we by him entred through the veile of his flesh into very heaven as the Apostle openeth it in Heb. 9. and 10. cha And so this sanctuary is to be applyed as a type first unto Christs person Heb. 8. 2. and 9. 11. 12. Ioh. 2. 19. 21. then to every Christian man 1 Cor. 6. 19. and Church both particular Heb. 3. 6. 1 Tim. 3. 15. and universall Heb. 10. 21. And by reason of this divers large signification so many sundry things about this sanctuary are set downe by Moses and sundry wayes applied by the Prophets and Apostles This sanctuary though made of the most glorious things on earth is yet called but a worldly sanctuary was a similitude of the true not made with haÌ„ds Heb. 9. 1. 24. dwell This was the greatest signe of Gods grace to wards his people whiles Christ having reconciled them to his father dwelleth in their hearts by faith Ephes. 3. 17. and they are the habitation of God by the spirit Ephes. 1. 22. Therfore this favour is often mentioned Exod. 29. 45. 46. Lev. 26. 12. Numb 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3. Vers. 9. Tabernacle or Habitacle Dwelling place for of Gods dwelling aforesaid it hath the name Therefore the patterne hereof fignifieth properly the frame or disposition of a building like which an edifice is made And as the patterne of this house and of all the implements was given by God to Moses even so had Solomon a patterne of the house which he builded and of all things belonging thereunto 1 Chron. 28. 11. 12. 18. 19. See more in v. 40. Verse 10. they shall the Greeke translateth 〈◊〉 shalt make even as in the verse following and after God saith to him thou shalt because the over-sight of all the worke lay upon Moses In Verse 39. it is said he shall make where the Greeke againe saith thou shalt an Arke or Coffer in Hebrew Aron which differeth in name as in use from the Arke that Noe made Gen. 6. 14. The Apostles in Greeke call them both by one name Hebrewes 9. 4. and 11. 7. and here the Greeke version addeth the Arke of the Testimony This was made to lay up the Tables of the Covenant of God therein verse 16. and for God to 〈◊〉 betweene the Cherubims upon the covering mercy feat that was thereon vers 22. So it was visible signe of Gods gracious presence with his people in Christ therefore is it the first and châ—â—fest of all the holy things and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested as Solomon said the places 〈◊〉 holy where into the Arke of the Lord hath come 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctuary Hebrewes 9. 1. are under the Gospell to be done away and forgetten that men shall say to m 〈…〉 the Arke of the Covenant of the Lord Ier. 3. 16. albert mystically it is mentioned in the Church of the new Testament as is also the Tabernacle Rev. 11. 19. and 21. 3. Among the Gentiles there was an imitation of these things when they caried the mysteries of their gods in coffers L. Apul. de Asin. our l. 11. Alb. Tibull Et levis occultis conscia Cista sacris Shittins or Cedar wood in the Greek wood incorruptible a cubit that is a foot and an halfe or six handbredths see Gen. 6. 15. Vers. 11. a crowne or border which was both for ornament and
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
and anointed and set in the Lords Court before the priests were consecrated Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin which is the first part of purification by the blood of Christ wherof they that come neere unto God for to serve him acceptably must be partakers Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22. V. 5. clad or put upon Aaron figuring the next worke of Gods grace after the washing away and forgivenesse of sinne to impart the gifts of righteousnesse and salvation Ps. 132. 9. 16. The order of clothing as appeareth by the Scripture in Lev. 8. and is distinctly recorded by the Hebr. Doctors was thus He put on the breeches first and girded them higher then the navel above his loynes After that he put on the coat and then he girded the girdle wrapping it about his brest After the girdle hee put on the Robe and over the Robe the Ephod Brestplate and girded him with the curious girdle of the Ephod over the robe and under the Brest plate Afterward he wrapped the Miter about his head and fastened the golden plate thereupon Maimony treat of the Implements of the Sanctuary c. 10. s. 1 c. These rites which Israel learned or God were after corruptly imitated by the Gentiles whose priests were washed before their consecration continued in the preparation to their priesthood ten dais without eating flesh or drinking wine were arrayed with 12. robes as Aaron was with eight and those of bysse or fine linnen painted or embroidered with divers colours besides daily sacrificing solemne feasting the like as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird here the Hebr. is Aphad frō whence the name of the Ephod is derived and so named as here appeareth of being aptly girded unto him 〈◊〉 G 〈…〉 Chald. versions here expound it Th◠g 〈…〉 ding is observed by Maimony to be about the 〈…〉 ot the loines and whereas in Ezek. 44. 18. 〈◊〉 〈◊〉 〈…〉 d they shall not gird themselves in the sweating 〈◊〉 their Ionathan the ancient Chaldee par 〈…〉 expoundeth it not upon their loines but upon their heart And this manner of girding the Holy Ghost observeth in our high Priest Christ who appeared girded about the paps with a golden girdle Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall for the heart of the Priests to be girded with Truth as Paul expoundeth it Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple clothed in pure and white linnen and girded about the brests with golden Girdles Rev. 15. 6. Verse 6. fasten or put Hebrew give See the notes on Exodus 28. 15. Crowne of holinesse that is holy Crowne or Diadem meaning the golden Plate fore-spoken of Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer that is a Separation because it was a signe of separation and exemption from other men Therefore the Diadem of Kings was called Nezer 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest to denote his dignitie So the Greeke calleth it Petalon to Hagiasma as the Plate was before named in Exod. 28. 36. Verse 7. anointing oile the making hereof is after shewed Exodus 30. 23. c. anoint this third thing signified the communication of the graces of Gods Spirit 1 Iohn 2. 27. as it is sayd The Spirit of the Lord God is upon mee because the Lord hath anointed mee c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church dwelling together in love and vnitie Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint is in Hebrew Mashach whereupon the high Priest and King that was anointed was called Mashiach or Messias Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias is in Greeke Christ and is the name of the Sonne of God our Saviour Dan. 9. 25. Iohn 1. 41. Verse 9. fill the hand namely with parts of the sacrifices which after they were waved in the priests hand were burnt on the altar verse 2◠24. 25. This is usually called consecration the Greeke calleth it perfecting because hereby the priest was fully and perfectly authorized to doe the Priests office And this word Paul useth in Greeke writing of the priesthood of the Sonne of God who is perfected or consecrated for ever Heb. 7. 28. By this manner of calling God shewed that none might take in hand to minister before him unlesse the things were first put into his hand for a signe of his calling from God Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise when whosoever would he filled his hand and became a priest of the high places 1 King 13. 33. V. 10 the bullock which was to be a sin-offring for the Priest ver 14. So all sacrifices which the high priest offred for his sins were bullocks which were not so for other ordinary men Levit. 4. 3. 23. 28. impose their hands with making confession of their sinnes Levit. 5. 5. 6. and 16. 21. by which rite they disburdened themselves of their sinnes and layd them on the head of the sacrifice to bee killed which was a figure of Christ killed for our sins upon whom the Lord layd the iniquitie of us all Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus There is no imposing of hands but in the Courtyard if he lay on hands without hee must lay them on againe within None may impose hands but a cleane person In the place where hands are imposed there they kill the beast immediately after the imposition Hee that imposeth must doe it withall his might with both his hands upon the beasts head not upon the necke or sides and there may bee nothing betweene his hands and the beast If the sacrifice bee of the most holy things it standeth on the North side as Levit. 1. 11. with the face to the West the imposer standeth East-ward with his face to the West and layeth his two hāds betweene the two horues and confesseth sin over the sin-offring and trespasse over the trespasse offring c. and saith I have sinned I have committediniquity I have trespassed and done thus and thus and doe returne by repentance before thee and with this I make atonement Maimony in treat of the Offring of Sacrifices ch 3. Sect. 11. c. Vers. 11. thou shalt kill Moses now at first did extraordinarily by Gods appointment those things which were peculiar to the priests office afterward so consecrating and instructing them for time to come Ver. 12. the altar which was most holy and sanctified the sacrifice v. 37.
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
of life Iohn 6. 48 51. Heb. 2. 9 10. 1 â—et 3. 18. But though the Manna was thus hard as wheat to be ground yet it used to melt as it lay on the earth with the heat of the Sunne that they gathered it onely in the morning Exod. 16. 21. baked or boyled coqued the word is sometime used for baking as in 2 Sam. 13. 8. though usually it signifieth to 〈◊〉 the best moisture oyle fresh oyle w ch hath no ranke favour The Hebrew Leshad is the best oâ—ly moisture in mans body Psal. 32. 4. so here it is the best sweet moisture of oyle which is the uppermost part It had also the taste of wafers with honey Ex. 16. 31. And here the Greeke translateth it wafers of oyle and the Chaldee paste or cakes with oyle So it was both pleasnt and wholsome food and the taste of oyle and honey figured the sweetnesse of grace which we by faith perceive in Christ the true Manna Psal. 119. 103. Song 5. 16. 〈◊〉 Pet. 2. 3. Verse 9. â—ell downe upon it and upon the Manna fell dew againe which when it was drawne up by the Sunne then the Manna appeared Exod. 16. 13 14. so the Manna lay as it were hidden between two dewes But after was manifested and given them of God freely every day a wheat which they sowed not nor laboured for but had for the taking up a meat which they knew not neither had their fathers knowne it whereby they were taught that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Verse 10. throughout or by their families so the sinne was generally spred among the people in the doore that is openly and sinned not in secret onely but as it were proclaimed their iniquitie and stirred up themselves and one another to follow their lusts Verse 11. done evill to thy servant that is afflicted me for evill when it commeth from God meaneth trouble and affliction wherewith he chastiseth his servants and exerciseth their faith and patience as Ier. 18. 8. Esai 45. 7. Amos 3. 6. that thou layest Heb. for to lay or to put so it hath reference to the former part of the speech See the notes on Gen. 6. 19. the burden the weighty care and charge so in Deut. 1. 12. The Greeke here translateth it anger but after in vers 17 violence or assault This sheweth the great charge that lieth upon governours so Paul mentioneth the caere of all the Churches which came upon him daily 2 Cor. 11. 28. Verse 12. Have I conceived so also the Greeke translateth it but the Chaldee saith Am I the father of all this people are they my sonnes begotten them Hebr. begotten it or brought forth it speaking of the people as of one man begotten as by a father or brought forth as by a mother So the Apostle applieth both similies to himselfe saying to the Corinthians Ye have not many fathers for in Christ Iesus I have begotten you through the Gospell 1 Cor. 4. 15. and to the Galathians My children of whom I travell in birth againe untill Christ be formed in you Gal. 4. 19. In this complaint of Moses the weaknesse of the Law is signified w ch begetteth no children to God Rom. 7. 4. 5 c. and 8. 3. but by the word of Truth the Gospell and by beleefe in Christ we are borne of God I am 1. 18. 1 Pet. 1. 23 25. 1 Ioh. 5. 1. in thy bosome that is lovingly tenderly carefully which Moses the Lawgiver could not doe as is done by Christ of whom it is said He shall feed his flocke like a shepheard he shall gather his lambes with his arme and be are them in his bosome he shall gently lead those that are with young Esai 40. 11. a nursing father This sheweth the love mildnesse gentlenesse w ch should be in governours and so it is said unto the Church Kings shall be thy nursing fathers c. Esai 49. 23. And the Apostle saith Wee were gentle among you even as a nurse cherisheth her children we exhorted and comforted and charged every one of you as a father doth his children 1 Thes. 2. 7. 11. Accordingly the Hebrewes have this rule for all governours of the Church It is unlawfull for a man to governe with statelinesse over the congregation and with haughtinesse of spirit but with meeknesse and feare And every pastour that bringeth more terrour upon the congregation than is for the name of God he shall be punished and shall not see himselfe to have a learned wise son as it is said in Iob 37. 24. Men do therfore feare him he respecteth not any that are wise of heart And so it is not lawfull for him to governe them with contemptuous carriage although they be the common people of the land neither may he tread upon the heads of the holy people although they be unlearned base they are the sons of Abraham Isaacke and Iacob and the armies of the Lord that brought them out of the land of Egypt by great might and by strong hand but he must be are the toyle of the Congregation and their burden as Moses our Master of whom it is said AS A NVRSING FATHER BE ARETH THE SVCKING CHILD c. Maimony in Misn. tom 4. in Sanhedrin ch 25. sect 1 2. That w ch Moses speaketh of a Nursing father the Chaldee that goeth in the name of Ionathan and Targum Ierusalemy calleth Pedagoga which word Paul useth when he saith the Law was our Pâ—dagogue or Schoolemaster unto Christ Gal. 3. 24. whose graces were figured by that land whither Moses now was to lead them as is shewed in the annotations on Gen. 12. 5. Verse 13. flesh to give By these complaints Moses sheweth his insufficiencie to governe this people and to supply their wants neither indeed could he bring them into the promised land but died ere they came thither Deut. 34. whereby the impossibility of the Law was signified that it could not bring men unto God or satisfie or restraine the lusts that reigne in our members though the Law it selfe is holy Rom. 7. 5 12. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne Sonne Rom. 8. 3. who giveth us not flesh to satisfie our carnall lusts but his owne flesh to be the food of our soules which he hath given for the life of the world and which who so eateth hath eternall life Ioh. 6. 51. 54. Verse 15. if thou doe thus to leave the whole burden upon me still Here the word thou spoken to God is of the foeminine gender contrary to common rule of speech At for Attah which some thinke doth intimate Moses trouble of mind as if he could not perfectly utter his wordâ— and the like is in Deut. 5. 27. where the people terrified with the Majestie of God when he gave his Law said unto Moses Speake thou At unto
Creator without dark speech without parable He it is of whom the Law testifieth APPARANTLY AND NOT IN DARKE SPEECHES Num. 12. 8. for hee prophesied not by darke speech but apparantly for he saw the thing concerning his Creator All the Prophets were afraid and troubled and fainted but Moses was not so for the Scripture saith As a man speaketh unto his friend Exod. 33. 11. as if he should say as a man is not troubled to heare the words of his friend so there was strength in the mind of Moses to understand the words of prophesie and he stood on his place safe and well None of the Prophets prophesied at all times when they would but Moses was otherwise for at any time when he would the holy Ghost clothed him and prophesie came upon him and he needed not to prepare his minde and make himselfe readie for it for he was prepared and readie and stood as the Angels of ministerie therefore he prophesied at all times as it is said Stand still and I will heare what the LORD will command concerning you Num. 9. 8. And this God caused him to trust upon as it is said But as for thee Stand thou here with me c Deut. 5. 31. whereby thou maist learne that all the Prophets when prophesie was taken up from them returned to their tents which was for things necessary to the body of them all as the rest of the people therefore they were not separated from their wives but Moses our master returned not to his first tent therefore hee was separated from his wife for ever and his minde was fast bound unto God the Rocke everlasting and his glory was never taken up from upon him but the skinne of his face shined and he was sanctified as the Angels Maimony in Misn. tom 1 in Iesude hattorah chap 7 sect 1. 6. Now as the Apostle compareth Christ with Moses and preferreth him before Moses Heb. 3. so in this gift of prophesie hee did excel him for the Lord God gave him the tongue of the learned that he knew how to speake a word in season Esai 50. 4. and this he learned not by dreams or visions nor by Angels nor by speech communicated mouth to mouth but by cleare seeing of God which no man ever did at any time and being in the bosome of the Father Ioh. 1. 18. and having the Spirit not by measure he testified what hee had seene and heard with his Father Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt even the fulnesse of the Godhead bodily Coloss. 1. 19. and 2. 9. will I speake that is I usually speake the time to come is used to signifie a continued action in vision or by sight or appearance that is apparantly the Greeke translateth in an appearance or sight which word is opposed in 2 Cor. 5. 7. to faith which is of things not seene Hebr. 11. 1. and here the Lord opposeth it to darke speeches so it meaneth an apparant or cleare revelation Aben Ezra explaineth it thus I will show him the thing as it is as the forme of the Tabernacle Exod. 25. 40 and not in a darke speech or riddle like that in Ezek. 17. 2. a great Eagle with great wings c. darke speeches or hidden speeches riddles a 〈…〉 speech is called in Hebrew Chidah of sharpnes because it requireth sharpnesse of wit both to propound expound the same as we have example 〈◊〉 Sampsons riddle Iudg. 14. 13 14 c. it is of the nature of a parable as in Eze. 17. 2. 3. Son of man put forth a riddle speak a parable to the house of Israel A great Eagle with great wings long winged fullâ— feathers which had divers colors came unto Lebanan c. And all close and hidden doctrine is called a riddle Psal. 49. 5. And the holy Ghost translateth it in Greeke sometime Ainigma a riddle 1 Cor. 13. 12. as the common Greeke version hee hath sometime hidden things Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here The Apostle sheweth the meaning of this word when he saith Now we see thorow a glasses a riddle that is darkly but then we shall see face to face 1 Corinth 13. 12. the similitude or the likenesse image which the Greeke interpreteth the glory of the Lord Sol. IIrchi saith This was the sight of Gods back-parts mentioned in Exod. 33. 23. And this prerogative Moses hâ—â— above all Israel which saw no similitude of God Deut. 4. 12. 15. and above all Prophets who saw no vision of God so cleare as hee did For even Moses himselfe could not see the face of God Exâ—â— 33 20. No man hath seene God at any time Iohn 1. 18. neither can see 1 Tim. 6. 16. against my servant against Moses a manner of speech both earnest and elegant like that in Gen. 21. 10. with my sonne with Isaack and that in 2 Sam. 7. 23. like thy people like Israel Sol. Iarchi noteth Hee saith not against my servant Moses but against my servent against Moses against my servant though he were not Moses against Moses for though he were not my servant it were meet yee should feare before him 〈◊〉 much more seeing he is my servant According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities Vers. 9. he went away withdrew the signe of his glorious presence not vouchsafing to locate their answer which was a token of his great dâ—pleasure Vers. 10. the cloud departed the cloud of the glory of the divine presence of the Lord saith Targum Ionathan leprous as snow that is leprous white as snow and this was the sorest leprosie and most incurable see Exod. 4. 6. 2 King 5. 27. and they that had this disease were put out of the Lords campe as uncleane Levit. 13. and therefore God departed now away for as Chazkuni here saith It is not the way of the earth that holinesse should stay in an unclean place This punishment was very memorable both for the suddennes and sorenesse of it wherefore it is after said Remember what Iehovah thy God did unto Marie by the way 〈…〉 ter that ye were come forth out of Egypt Deut. 24. 9 And if God did thus unto so great a woman for Moses sake what will he doe to such as rebell against Christ who is counted worthy of more glory than Moses Heb. 3. 3. For if they escaped not who refused him that spake on earth much more shall not 〈◊〉 escape if we turne away from him that speakth from heaven Hebr. 12. 25. For Christ is not the servant but the Sonne even the Lord from heaven 1 Cor. 15. 47. Verse 11. Alas my lord or Oh my lord Hebr. unto me to wit have respect the Chaldee explaineth it We pray thee my lord see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed maketh request unto Moses
sinne the word evill is added by Moses in Num. 14. 37. to shew that this their diffamation was very sinfull eateth up consumeth in Chaldee killeth the inhabitants which may bee understood of their civill warres whereby they devoured one another For the Amorites had conquered the Moabites Num. 21. 28 29. the Caphtorims or Philistines had destroyed the Avims Deut. 2. 23. This phrase was after used against the land when the Heathens had destroyed the Israelites in it Thou land eatest up men and hast bereaved thy nations Ezek. 36. 13. of statures or of dimensions of measures that is of great stature tall and bigge as the Greeke translateth exceeding tall men And as the Prophet openeth it high as Cedars strong as Oakes Amos 2. 9. An example of such a man of stature we have in 2 Sam. 21. 20. that had on every hand fix fingers and on every foot six toes c. and another of an Egyptian five cubits high with a speare in his hand like a weavers beame 1 Chron. 11. 23. So in Ier. 22. 14. an house of measures or of statures is for a large high house Vers. 33. Giants Hebr. Nephilim such as were before Noes floud see Gen. 6. 4. with the annotations as Grashoppers or as locusts that is low weake base in comparison with them So it is said of God He sitteth upon the circle of the earth and the inhabitants thereof are as Grashoppers Esai 40. 22. in their eyes that is they so esteemed us And by reason hereof it may be the spies passed thorow their land more safely whiles these mightie men despised and neglected them as the Philistine disdained to meddle with little David 1 Sam. 17. 42. The Hebrew Doctors to shew this feigne this explanation We heard them say one to another there are pismires in the vineyards like unto men Chazkuni on Num. 13. 33. CHAP. XIIII 1. The Israelites weepe and murmure at the newes that the spies brought out of Canaan and speake of returning into Egypt 〈◊〉 Iosua aâ—d Caleb labour to still and encourage them but the Israelites would have stoned them 11. God threatneth to destroy the people 13. Moses intreateth for them and obtaineth pardon 23. The murmurers are deprived of entring into the land and condemned to wander fortie yeares in the wildernesse and die there 36. The spies who raised the evill report die by a plague 39. The people hearing the sentence of God against them mourne and offer themselves to goe up but Moses forbiddeth them 44. Yet they presume to goe up and are smitten by their enemies ANd all the congregation lifted up and gave their voice and the people wept that night And all the sons of Israel murmured against Moses and against Aaron and all the congregation said unto them Oh that wee had died in the land of Egypt oâ— in this wildernesse oh that wee might die And wherefore doth Iehovah bring us unto this land to fall by the sword our wives and our little-ones shall be for a prey were it not better for us to returne into Egypt And they said every man unto his brother Let us make a captaine and let us returne into Egypt And Moses and Aaron fell on their faces before all the assembly of the congregation of the sonnes of Israel And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their clothes And they said unto all the congregation of the sonnes of Israel saying The land which wee passed thorow to search it is an exceeding good land If Iehovah delight in us then hee will bring us into this land and will give it unto us a land which floweth with milke and honey Onely rebell not yee against Iehovah and you feare not the people of the land for they are bread for us their shadow is departed from them and Iehovah is with us feare them not But all the congregatioÌ„ said to stone them with stones and the glory of Iehovah appeared in the Tent of the Congregation before all the sons of Israel And Iehovah said unto Moses How long will this people provoke me and how long will they not beleeve in me for all the signes which I have done amongst them I will smite them with the pestilence and disinherit them and will make of thee a nation greater and mightier than they And Moses said unto Iehovah Then the Egyptians shall heare it for thou broughtest up this people in thy might from among them And they will say to the inhabitants of this land for they have heard that thou Iehovah art among this people that thou Iehovah art seene eye to eye and that thy cloud standeth over them and in a pillar of a cloud thou goest before them by day and in a pillar of fire by night Now if thou shalt kill this people as one man then the nations will say which have heard the fame of thee saying Because Iehovah was not able to bring this people into the land which he sware unto them therefore he hath slaine them in the wildernesse And now I beseech thee let the power of the Lord bee great according as thou hast spoken saying Iehovah is long suffering much in mercie forgiving iniquitie and trespasse and clearing will not cleare the guilty visiting the iniquitie of the fathers upon the sonnes unto the third and unto the fourth generation Pardon I beseech thee the iniquitie of this people according unto the greatnesse of thy mercie and as thou hast forgiven this people from Egypt even untill now And Iehovah said I have pardoned according to thy word But assuredly as I live aâ—â— the earth shall bee filled with the glory of Iehovah For all the men which have seene my glory and my signes which I did in Egypt and in the wildernesse have tempted me these ten times and have not â—earkned to my voice If they shall see the land which I sware unto their fathers neither shall any of them that provoked me see it But my servant Caleb because there was another spirit in him and hee followed me fully even him will I bring into the land whereinto he went his seed shall possesse it Now the Amalekite and the Canaanite dwelt in the valley to morrow turne yee and journey you into the wildernesse by the way of the red sea And Iehovah spake unto Moses and unto Aaron saying How long shall I pardon this evill congregation which murmure against me I have heard the murmurings of the sonnes of Israel which they murmure against me Say unto them Aâ— I live assuredly saith Iehovah if I doe not so unto you as ye have spoken in mine eares Your carkasses shall fall in this wildernesse and all that were mustered of you according to your whole number from twentie yeares old and upward which have murmured against mee If you shall come into the land concerning which I lifted up my hand to make you dwell therein save Caleb the sonne
5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d 〈…〉 t is falshood 〈…〉 19 1â—8 among the Si 〈…〉 tes in Chaldeâ— of the tribe of Simeon And being a Prince and bringing that harlot unto 〈◊〉 〈◊〉 vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. 〈◊〉 in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 〈◊〉 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. 〈◊〉 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miâ—â—anites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. 〈◊〉 God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
was offered the country was miraculously filled with water for Israel when they were in distresse 2 King 3. 9 10 20. And about the time of the evening oblation God answered unto Daniels prayers by sending the Angell Gabriel unto him who fore-told him when Christ should come for the salvation of his people Dan. 9. 20 21 22 c. See also the notes on Exod. 29. 39. Vers. 5. a tenth part that is an omer for that was the tenth deale of an Ephah or Bushell as is shewed in Exod. 16. 36. fine flower meaning wheaten flower as Exod. 29. 2. So Chazkuni here saith as the flower spoken of in the consecration of the Priests was of wheat so all flower spoken of in the Law is of wheat the fourth part that was somewhat lesse than a quart of oyle for an Hin contained twelve Logs and a Log held as much as six egges See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shewed unto Ezekid the spirituall Temple which Christ should build and the service therein declared after the similitude of the Legall service of Moses he saith that every Lambe should have for the Meat-offering the sixt part of an Ephah and the third part of an Hin of oyle Ezek. 46. 13 14. where the quantity is increased more than was offered under Moses to teach that as Gods grace and blessing aboundeth towards us in Christ so should our thankfulnesse againe towards him abound more than under the Law by a more cheerefull obedience unto him and more ample fruits of the spirit figured by the flower and oyle beaten oyle oyle signified grace beating of it signified afflictions whereby the grace of God is more perfected in us 2 Cor. 1. 21. and 12. 9 10. The oyle was beaten in a morter and they stratned it out with hands and pressed it not out in an oile presse to the end there might be found no dregs in it saith Chazkuni on Numb 28. Vers. 6. which was made that is which or such as was offered as in Targum Ionathan it is expounded such as was offered at the mount of Sinai Or by made understand ordained of God having reference to the ordinance in Exod. 29. 38. 42. Thus God calleth them throughout their generations unto his first institution which they were to keepe till he himselfe made a change of the Law And here observe that the Lambe the flower and the oile are all of them together called a Burnt-offering as also in Ezek. 46. 15. because the Meat-offering with the oyle was all burned on the Altar as was the lambe and so differed from the Meat-offering in Levit. 2. whereof an handfull onely was burned Vers. 7. Drinke-offering so named of powring out upon the Altar as is noted on Num. 15. 5. in the holy place the Court of the Sanctuary Hebr. in the Holinesse strong wine in Hebrew Shecar which name the Greeke retaineth calling it Sikera and so in the Evangelists writing Luk. 1. 15. It is generally used for all strong drinke which causeth mirth fulnesse and if it be taken excessively drunkennesse See the notes on Gen. 43. 34. The Chaldee here translateth it old wine and that is better than new Luke 5. 39. Thus God required the best liquour wine and the best sort of wine to be given with his sacrifice which was a figure not only of the bloud of Christ the memoriall whereof he hath still left unto his Church in wine Matth. 26. 27 28 29. but of the bloud also of his servants powred out in martyrdome upon the sacrifice and service of the faith as in the holy place Phil. 2. 17. See the Annotations on Numb 15. 12. Vers. 9. the Sabbath day Hebr. the day of Sabbath that is of Rest which the Greeke expresseth in the forme plurall the day of Sabbaths and so in the new Testament Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes understand as the Greeke version addeth ye shall bring two he-lambs these were over and beside the daily sacrifices fore-mentioned vers 10. The Sabbath was a remembrance of the creation of the world Exod. 20. 11. of Israels comming out of Aegypt Deut. 5. 15. a signe of their sanctification by the Lord Ezâ—k 20. 12. and a figure of grace and rest which should come by faith in Christ Hebr. 4. As therefore this day was a signe of more than ordinary favours from the Lord so hee required greater testimonies of their thankfulnesse and sanctification And Ezekiel prophesying of the Churches service under the Gospell under the figure of these legall ordinances he saith And the Burnt-offering that the Prince shall offer unto the LORD in the Sabbath day shall be six lambes perfect and a ramme perfect and the Meat-offering shall be an Ephah for a ramme and the Meat-offering for the lambes shall be the gift of his hand and an Hin of oyle to an Ephah Ezek. 46. 4 5. signifying that the service of God now in spirit and truth should exceed the legall services of old Vers. 10. in his Sabbath the Chaldee expoundeth it that shall be done in the Sabbath it meaneth that on the Sabbath it should be offered and not deferred till another day or weeke as is before noted vers 2. The like is for the moneth in vers 14. Vers. 11. the beginnings of your moneths that is as the Greeke translateth it the new-moones for in Israel they began the moneth with the new mooâ— and it was proclaimed by the Synedrion or M 〈…〉 strates as Maimony sheweth in Kiddush ba 〈…〉 cap. 1. These new-moones were daies sanctified to the service of God by speciall sacrifices appointed as after followeth then did they blow with the silver trumpets in the Sanctuary Numb 10. 10. and for Burnt-offerings on the Sabbaths New-moones and solemne Feasts was Solomons Temple dedicated 2 Chron. 2. 4. Then also did they thorowout the coasts of Israel repaire unto the Prophets or other Ministers of God for to heare his Word as appeareth by 2 King 4. 23. Wherefore wilt thou goe to him to the man of God to day it is neither New-moone nor Sabbath Then also they kept religious feasts 1 Sam. 20. 5 6. neither was it lawfull to buy or sell or doe other like worldly workes Amos 8. 5. but they were to meditate of their light sanctification graces and comforts to come by Christ whereof these and other holy-dayes were a shadow Col. 2. 16 17. And in Christ we spiritually keepe this feast as the Apostle speaketh of the Passeover 1 Cor. 5. 7 8. for so it is prophesied From one New-moone to another and from one Sabbath to another shall all flesh come to worship before me saith the LORD Esay 66. 23. Not that wee are now bound to observe daies and moneths and times and yeares Gal. 4. 10. but are taught by those figurative speeches in the Prophets to worship the Father in spirit and in truth Ioh. 4. 21. 23. who will accept of our service performed
their sinnes were carried captives out of their land 2 Kings 15. 29. For they transgressed against the God of their fathers and went a whoring after the gods of the people of the land whom God destroyed before them And the God of Israel stirred up the spirit of Pul King of Assyria and the spirit of Tâ—â—gath-pilneser King of Assyria and hee carried them away even the Reubenites and the Gadites and the halfe tribe of Manasses and brought them unto H 〈…〉 and Habor and Hara and to the river Go 〈…〉 unto this day 1 Chron. 5. 25 26. CHAP. XXXIII 1 Two and fortie journies of the Israelites thoâ—â—â— the wildernesse from Egypt to Iordan 50 A commandement to destroy the Canaanites and their 〈…〉 ments of idolatire 54 The land must be dividâ—d by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THese are the journies of the sonnes of Israel which went forth out of the land of Egypt by their armies by the hand of Moses and Aaron And Moses wrote their goings out according to their journies at the mouth of Iehovah and these are their journies according to their goings out And they journied from Rameses in the first moneth in the fifteenth day of the first moneth on the morrow after the Passeover the sons of Israel went out with an high hand in the eyes of all the Egyptians And the Egyptians buried those which Iehovah had smitten among them every first-horne upon their gods also Iehovah executed judgments And the sons of Israel journied from Rameses and encamped in Succoth And they journied from Succoth encamped in Etham which is in the edge of the wildernesse And they journied from Etham and turned againe unto Pi-hahiroth which is before Baal-zephon and they encamped before Migdol And they journied from before Hiroth and passed thorow the midst of the sea into the wildernesse and went three dayes journie in the wildernesse of Etham and encamped in Marah And they journied from Marah and came unto Elim and in Elim were twelve fountaines of water and seventie Palme trees and they encamped there And they journied from Elim and encamped by the red sea And they journied from the red sea and encamped in the wildernesse of Sin And they journied from the wildernesse of Sin and encamped in Dophkah And they journied from Dophkah and encamped in Alush And they journied from Alush and encamped in Rephidim and there was no water there for the people to drinke And they journied from Rephidim and encamped in the wildernesse of Sinai And they journied from the wildernesse of Sinai and encamped in Kibroth hattavah And they journied from Kibroth hattaavah and encamped in Hazeroth And they journied from Hazeroth and encamped in Rithmah And they journied from Rithmah and encamped in Rimmon Parez And they journied from Rimmon Parez and encamped in Libnah And they journied from Libnah and encamped in Rissah And they journied from Rissah and encamped in Kehelathah And they journied from Kehelathah and encamped in mount Shapher And they journied from mount Shapher and encamped in Haradah And they journied from Haradah and encamped in Makheloth And they journied from Makheloth and encamped in Tahath And they journied from Tahath and encamped in Tarah And they journied from Tarah and encamped in Mithkah And they journied from Mithkah and encamped in Hashmonah And they journied from Hashmonah and encamped in Moseroth And they journied from Moseroth and encamped in Bene-Iaakan And they journied from Bene-Iaakan and encamped in Horhagidgad And they journied from Horhagidgad and encamped in Iotbathah And they journied from Iotbathah and encamped in Ebronah And they journied from Ebronah and encamped in Ezion-gaber And they journied from Ezion-gaber and encamped in the wildernesse of Zin which is Kadesh And they journied from Kadesh and encamped in mount Hor in the edge of the land of Edom. And Aaron the Priest went up into mount Hor at the mouth of Iehovah and died there in the fortieth yeare after the sonnes of Israel were come out from the land of Egypt in the fift moneth in the first day of the moneth And Aaron was an hundred and twentie and three yeres old when he died in mount Hor. And the Canaanite the King of Arad which dwelt in the South in the land of Canaan heard of the comming of the sonnes of Israel And they journied from mount Hor and encamped in Zalmonah And they journied from Zalmonah and encamped in Punon And they journied from Punon and encamped in Oboth And they journied from Oboth and encamped in Ije-Abarim in the border of Moab And they journied from Ijim and encamped in Dibon G And they journied from Dibon Gad and encamped in Almon Diblathaim And they journied from Almon-Diblathaim and encamped in the mountaines of Abarim before Nebo And they journied from the mountaines of Abarim and encamped in the plaines of Moab by Iordan neere Iericho And they encamped by Iordan from Beth jeâ—imoth even unto Abel Shittim in the plaines of Moab And Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Speake unto the sonnes of Israel and say unto them When yee are passed over Iordan into the land of Canaan Then ye shall drive out all the inhabitants of the land from before you and destroy all their pictures and all their molten Images yee shall destroy and quite plucke downe all their high places And ye shall dispossesse the land and dwell therein for unto you have I given the land to possesse it And ye shall divide the land by lot for an inheritance among your families to the many ye shall give them the more inheritance and to the few thou shalt give them the lesse inheritance wheresoever the lot shal come forth for him his shall it be according to the tribes of your fathers ye shall inherit But if yee will not drive out the inhabitants of the land from before you then it shall be that those which ye let remaine of them shall be pricks in your eies and thornes in your sides and shall vex you in the land wherein yee dwell And it shall be that I will doe unto you as I thought to doe unto them Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 43 Lecture of the Law called the journies see Gen. 6. 9. THe journies or the removings to wit from place to place which was a signe of their unsetled estate as not being yet come unto their rest Deut. 12. 9. Figuring the unstaiednesse of the Church under Moses law otherwise than under the Gospell of Christ where we which have beleeved doe enter into rest Heb. 4. 3. Of which unmoveable state it is prophesied Looke upon Zion the citie of our solemnities thine eyes shall see Ierusalem a quiet habitation a Tabernacle that shall not be taken downe not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken Esay 33. 20. The complement hereof is shewed by the Apostle saying that this word
among the graves that the dead might come unto him in a dreame and make knowne unto him that which he asked of him And others there were that clad themselves with clothes for that purpose and spake certaine words and burned incense for the purpose and slept by themselves that such a dead person might come and talke with them in a dreame Maimony in treat of Idolatry c. 11. s. 13. Vers. 13. perfect with Iehovah that is in faith and love seeke unto him onely and as he doth so abhorre thou all such wicked persons Perfection or Sinceritie Integritie respecteth our upright conversation in body and minde as is noted on Gen. 6. 9. and to be perfect with the Lord is expounded in Greeke before the Lord and the Chaldee saith in the feare of the Lord but our Saviour more fully openeth it Be yee perfect even as your Father which is in heaven is perfect Matt. 5. 48. Vers. 14. not suffered thee Hebr. not given thee but hath taught thee better by his Law which the other nations want Psal. 147. 19 20. and will more fully informe thee by the Prophet whom he will raise up unto thee v. 15. So in Act. 14. 16. God in times past suffered all nations to walke in their owne waies Vers. 15. a Prophet so named of the Greeke Prophetes which signifieth a foreteller in Hebrew Nabi of uttering and interpreting the oracles of God as Aaron was Moses Prophet that is Interpreter Exod. 7. 1. and of seeing visions of God such a man was called a Seer 1 Sam. 9. 9. Vnto all the former Diviners Wizzards Charmers c. raised up to the heathens of the devill Moses here opposeth one Prophet to be raised up unto Israel of God and this was Christ raised up unto the Iewes as Peter applieth it saying Moses said â—â—to the fathers A Prophet will the Lord your God raise up unto you c. yee are the children of the Prophets and of the covenant c. Vnto you first God having raised up his Son Iesus sent him to blesse you in turning away every one of you from his iniquities Act. 3. 22. 26. of thy brethren Christ was to be a man and of the stocke of the Iewes by promise because the people could not endure to heare the voice of God vers 16. and as in respect of his Prophesie so of his Priesthood For every high Priest is taken from among men Heb. 5. 1. and of his kingdome as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee like unto me it is said There arose not a Prophet in Israel like unto Moses whom the Lord knew face to face in all the signes and wonders which the Lord sent him to doe c. Deut. 34. 10 11 12. This therefore cannot be understood of the ordinarie Prophets which were raised up in Israel but of Christ onely as the Apostles doe expound it Act. 3. 22. 26. And Christ was like unto Moses in respect of his office of mediation betweene God and the people Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses as being the Mediator of a better Covenant or Testament which was established upon better promises Heb. 8. 6. Like him in excellencie for as Moses excelled all the Prophets in speaking with God mouth to mouth Numb 12. 6 7 8. so Christ excelled him and all men in that being in the bosome of the Father he hath come downe from heaven and declared God unto us Ioh. 1. 18. and 3. 13. Like him in faithfulnesse but therein also excelling for Moses was faithfull in Gods house as a servant but Christ as the Son over his owne house Heb. 3. 2. 5. 6. And like him in signes and wonders wherein he also excelled Moses as the historie of the Gospell sheweth for he was a Prophet mighty in deed and word before God and all the people Luk. 24. 19. a man approved of God among them by miracles wonders and signes which God did by him in the midst of theÌ„ Act. 2. 22. for he did among them the works wich none other man did Ioh. 15. 24. unto him that is not unto the Diviners Wizards or any such like but unto him and him onely as him thou shalt serve Deut. 6. 13. is expounded him onely Matt. 4. 10. And though this is principally meant of Christs person of whom God said heare him Matt. 17. 5. yet it implieth also his Ministers as himselfe said He that heareth you heareth mee Luk. 10. 16. Vers. 16. Horeb a mountaine called also Sinai Exod. 19. where the Law was given Deut. 5. 2. of the assembly or of the church when all Israel were assembled to heare the Law Exod. 19. 9 10 c. not heare againâ— Hebr. not adde to heare see Exod. 20. 19. where the people requested Moses to speake with them and not God of Iehovah the Chaldee translateth it of the word of the LORD that I die not or and let me not die as the Greeke translateth neither let us die Vers. 17. have well spoken or have done well in speaking The Greeke saith Rightly or Well all that they have spoken Although their speech proceeded from the spirit of bondage and feare manifested in them by the worke of the law in their consciences Rom. 8. 15. and they desired not Christ but Moses to speake unto them yet as the Law was a schoolemaster to leade them unto Christ Gal. 3. 14. so God tooke occasion hereby to preach and promise Christ unto them who is here not only in stead of all Diviners and Soothsayers but in stead of Moses himselfe who was the Minister of the Law which worketh wrath Rom. 4. 15. and was the ministration of death 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof Gal. 3. 13. and is here promised as a Prophet sent to blesse us Act. 3. 26. for the Law was given by Moses but grace and truth came by Iesus Christ Io. 1. 17 Vers. 18. A Prophet meaning Christ him-selfe the interpreter and declarer of the word of God as vers 15. of whom the multitude said This is Iesus the Prophet Matt. 21. 11. raise up this also the people confirmed saying A great Prophet is risen up amongst us Luk. 7. 16. will give that is will put and stablish as the word given 1 Chron. 17. 22. is the same that established 2 Sam. 7. 24. The Chaldee expoundeth it I will give my words of prophesie Accordingly Christ said to his Father I have given unto them the words which thou gavest me Ioh. 17. 8. his mouth to signifie this Christ appeared with a sharpe two-edged sword proceeding out of his mouth Rev. 1. 16. which figured the sword of the Spirit the word of God Eph. 6. 17. for God had made his mouth like a sharpe sword Esai 49. 2. therwith he smote his enemies and for the comforts wherewith he refresheth his people his lips are likened to lilies dropping sweet-smelling myrrh Song 5.
the Lords first-fruits Rev. 14. 4. and have received the first-fruits of his Spirit Rom. 8. 23. so wee then doe give the first-fruits unto him when in Christ the true Sanctuary wee acknowledge that wee and ours are his and have this grace not of our selves or for our owne merits but of his goodnesse and liberality 2 Cor. 3. 5. Ephes. 2. 8 9 10. Tit. 3. 3 4 5 6. set it downe or leave it for the Priests which did after eat it The first-fruits were given to the men of the charge the Priests that ministred and they divided them among them as the other holy things of the Sanctuary Maimony in Bâ—ccurim ch 3. sect 1. It figured that wee should consecrate our selves and ours for ever unto the Lord Rom. 12. 1. and 6. 19. 22. Vers. 11. shalt rejoyce as they were bound to doe at all other feasts Deut. 16. 11 15. So that after this homage the people abode in the holy City all that night feasting and the next day they might depart and not before Hereupon the Hebrewes note seven things which they that brought first-fruits were bound unto the comming to the place and the vessell or basket the Profession to be made and the oblation or sacrifice and the Song and the Waving of it by the Priest and the tarrying all night When hee hath brought his first-fruits to the Sanctuary and made profession and offered his peace-offerings hee may not goe out of Ierusalem that day to returne to his owne place but must tarry there all night and returne on the morrow to his citie as it is written in Deut. 16. 7. and thou shalt turne in the morning and goe unto thy tents All the turnings which thou shalt turne out of the Sanctuary after thou art come thither shall not be but in the morning Maimony in Biccurim chap. 3. sect 14. in all the good or as the Greeke translateth for all the good things the chiefest whereof are the first-fruits of the spirit wherewith God sanctifieth his people as when Christ teacheth that Our Father which is in heaven will give good things to them that aske him Matth. 7. 11. another Evangelist expoundeth it he will give the holy Spirit to them that aske him Luke 11. 13. For this Spirit and graces of God which we have received we ought to rejoyce before him continually Psa. 100. Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16. Vers. 12. of thy revenue which the Greeke expoundeth of the fruits of thy land See the notes on Deut. 14. 22. the yeere of tithe that is the yeere when the second tithe was to be given to the poore which was the third and the sixt yeere of every seven yeeres whereof the Law was given before in Deut. 14. 28. The Greeke translateth the second tithe thou shalt give to the Levite c. Of this the Hebrewes say Wee are commanded to confesse before the LORD after that we have brought forth all the gifts which be of the seed of the land and this is called the Confession of the tithe And wee make not this Confession but after the yeere wherein we have separated the Tithes of the poore Deut. 26. 12. Maimony tom 3. in Maasar sheni or treat of the Second tithe chap. 11. sect 1 2. within thy gates that is as the Greeke and Chaldee expound it thy cities see Deut. 14. 28. 29. Vers. 13. Then Hebr. And thou shalt say The time is recorded by the Hebrewes to be at the Minchah the Oblation in the last good day of the Passeover of the fourth yeere and of the seventh as it is said WHEN THOV HAST MADE AN END OF TITHING at the Feast wherein all the tithes are ended And the Passeover of the fourth yeere commeth not but all the fruits of the third yeere are tithed whether they be the fruits of the trees or fruits of the land Maimony in Maaser sheni ch 11. s. 3. The reason hereof was the Passeover was kept in Abib or March Deu. 16. 1. and the first of Tisri that is September was tho beginning of the yeere for the tithes of corne seeds and herbs and the fifteenth of 〈◊〉 which wee call Ianuary was the beginning of the yeer for 〈◊〉 of the fruits of trees as Maimony sheweth in Maaser sheni c. 1. s. 2. so by March following the tithes of the third yeere which they had 〈◊〉 up wiâ—hin their gates Deut. 14. 28. might all be bestowed and the Passeover was the next feast th 〈…〉 〈…〉 ed when all men were bound to appeare 〈◊〉 the Lord Deut. 16. 16. say before 〈◊〉 〈◊〉 that by this solemne confession they might testifie their voluntary obedience to his lawes with a cleare conscience and so crave expect his further blessing The Hebrewes say This confession might be uttered in any language that a man spak and every one spake for himselfe and if many would confesse joyntly in one they might And it is commanded to be done in the Sanctuary BEFORE THE LORD and if they confessed in any place they were discharged Maim in Maaser sheni c. 11. s. 5 6. put away the holy thing in Chaldee the holy thing of the 〈…〉 he Hebr. the holinesse meaning things of holinesse as the Greek translateth I have purged the holy thingâ— out of my house so that this confession respected not the tithe of the poore onely but all other holy things which they were bound to give unto God or his Ministers or the poore And putting away signifieth the removing and utter taking away so that nothing remaineth So the Hebrewes say A man confesseth not untill there he not any of the gifts remaining with him as it is said I have put away the holy thing out of mine house And in the evening of the last good day of the Passeover was the putting away and on the morrow was the confession Thus he did if there remained with him any heave-offering of the Tithe hee gave it to the Priest if any of the first tithe hee gave it to the Levites if any of the poores tube hee gave it to the poore If there remained with him any of the fruits of the second tithe of confession or of that which was of the fourth yeeres plantation Levit 19. 24. or any money of their redemption loe he put them away and cast them into the Sea or burnt them If any first-fruits remained with him hee put them away in every place where by is meant that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came c. Hee cannot confesse till hee have brought out all the gifts as it is said I HAVE PVT AWAY THE HOLY THING that is the second tithe and the fourth yeeres plantation called HOLY Lev. 19. 24. OVT OF my HOVSE that is the Cake Num. 15. 20. which is the Priests gift in the house I HAVE GIVEN IT TO THE LEVITE this is
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
it meaneth otherwise as in the next verse See my enemies forgive or lift up take away This word which properly signifieth to take up or beare is applied to forgivenesse of sinnes Rom. 4. 7. from Psal. 32. 1. and the phrase hath reference to Christ who bare and tooke away the sinnes of the world Ioh. 1. 29. For when it is applied to a man himselfe bearing his owne sinne it meaneth guilt and punishment Num 5. 31. Vers. 19. of violent wrong that is most violent or wrongfull hatred Vers. 22. his distresses or their distresses for Israel being put for the whole people may have with it a word singular or plurall which the Hebrew text also often sheweth as all Edom was 2 Sam. 8. 14. or all Edom were 1 Chron. 18. 13. The like is in 2 King 23. 30. with 2 Chron. 36. 1. He tooke or they tooke speaking of the people PSAL. XXVI David committeth the triall of himselfe unto God in confidence of his integritie and good conversation 9 He prayeth formercy 11. and promiseth upright walking and thankefulnesse A Psalme of David IVdge me Iehovah for I walke in my perfection and doe trust in Iehovah I shall not stagger Prove me Iehovah and tempt mee trie my reines and my heart For thy mercie is before mine eyes and I walk in thy truth I doe not sit with mortall men of false vanity and with the hidden I enter not I hate the Church of evill doers and with the wicked I sit not I will wash my hands with cleannesse and compasse thine altar Iehovah To cause to heare with voice of confession and to tell all thy marvellous workes Iehovah I love the mansion of thy house and the place of the habitation of thy glory Gather not my soule with sinners and my life with men of blouds In whose hands is a mischievous purpose their right hand is full of bribes And I doe walke in my perfection redeeme thou me and be gracious to me My foot standeth in righteousnesse in the Churches I will blesse Iehovah Annotations IN my perfection or integritie simplicitie and that is when a man meaneth not nor witteth of any evill 2 Sam. 15. 11. Such a walker walketh confidently and blessed shall be his children after him Prov. 10. 9. and 20. 7. in Iehovah Chaldee in the word of the Lord. Vers. 2. try my reines examine as in the fire my inmost affections Thus Iob also offered himselfe to triall Iob. 31. 6. Vers. 3. I walke to wit continually as the forme of this word importeth or converse The Greeke saith I have pleased so to walke with God is to please God Heb. 11. 5. Vers. 4. men of false vanitie that is vaine mortall men or false persons Iob 11. 11. So Ieremie saith he sate not in the secret assemblie of mockers Ier. 15. 17. the hidden that is hypocrites dissemblers secret evill doers as the Chaldee saith with them that hide themselves to doe evill I enter not or come not that is have no company or conversation So the word is also used Ios 23. 7. Vers. 5. church of evill doers the malignant church or congregation Vers. 6. my hands with cleannesse or palms in innocency He hath respect to the washing which God appointed for such as came to his altar Exod. 40 32. Hereupon we are willed to lift up pure hands when we pray unto God 1 Tim. 2. 8. See also Esai 1. 15 16. Vers. 7. To cause to heare that is to sound forth or proclaime so as may be heard So Psal. 66. 8. and 106. 2. And in 1 Chron. 15. 16. David appointed Levites with instruments to cause to heare or to resound lifting up the voice with joy Vers. 8. mansion or habitation This name is given to the tabernacle which Moses made and God dwelt in 1 Sā 2. 29. 32. afterward to Solomons temple 2 Chron. 36. 15. And heaven it selfe is also thus called Deut. 26. 15. where there are many mansions Ioh. 14. 2. of the habitation or the habitacle the tabernacle The tent which Moses made was thus called Exod. 26. 1. 6. and Solomons house 2 Chron. 29. 6. In Exod. 40. 34 35. it is shewed how Gods glory filled that tabernacle when he first tooke possession of it whereupon it is here called the habitacle of his glory or honour and elsewhere the habitacle of the Lord Levit. 17. 4. and of his name Psal. 74. 7. Vers. 9 Gather not my soule Gathering is used for taking away as Ier. 16. 5. Esa. 4. 1. and so for death Esa. 57. 1. 1 Sam. 15. 6. Ezek. 34. 29. and sometime is expressed to whom they are gathered as to their fathers to their people to the grave 2 King 22. 20. Num. 20. 24. 26. and what is gathered the soule as here or the ghost the spirit as Psal. 104. 29. So David here desireth that God would not take away his life among sinners that is with such as for their crimes deserve to die as 1 King 1. 21. Contrariwise gathering is sometime used for gracious receiving or succouring as Psal. 27. 10. men of blouds bloud-guiltie persons See Psal. 5. 7. The Chaldee expoundeth it with men that shed innocent bloud Vers. 10. a mischievous purpose craftily devised evill The Chaldee translateth it counsell of sinne the Greeke iniquities See Psal. 10. 2. Sometime this word is generally used for any abominable evill Levit. 18. 17. and 19. 29. and 20. 14. full of bribes and consequently of injustice for bribes cause justice to be perverted Deut. 16. 19. Contrariwise Gods right hand is full of justice Psal. 48. 11. Vers. 12. in righteousnesse or in a right even and plaine place as the word signifieth Deut. 3. 10. Ier. 21. 13. the Apostle expresseth the word by righteousnesse Heb. 1. 8. from Ps. 45. 7. it is opposed to crookednesse Esa. 40. 4. See also Ps. 27. 11. in the churches or cōgregations assemblies church-meetings called in Greeke ecclesiais and so in the new testament 1 Cor. 14. 34. So also Psal. 68. 27. The Chaldee translateth the congregation of just men PSAL. XXVII David sustaineth his faith by the power of God 4 by his love to the service of God 9 by prayer for Gods assistance and instruction 13 The fruits of faith and patience APsalme of David Iehovah is my light and my salvation for whom should I feare Iehovah is the strength of my life for whom should I dread When evill doers made battell against me to eat my flesh my distressers and my enemies to me themselves stumbled and fell If a pitched host shal pitch against me my heart shal not feare if warre shall rise up against me in this I trust One thing I have asked of Iehovah the same I will request that I may sit in the house of Iehovah all the dayes of my life to view the pleasantnesse of Iehovah and to inquire in his Palace For he will keepe me privily in his pavilion in the day of evill he will keepe me
our shield For in him our heart shall rejoyce for in the name of his holinesse doe we trust Let thy mercie Iehovah be upon us even as we hopefully wait for thee Annotations BEcommeth the word denoteth a faire and comely grace for which a thing is to be liked and desired So Psal. 93. 5. and 147. 1. The Apostle expresseth it in Greeke by faire or beautifull Rom. 10. 15. from Esa. 52. 7. Vers. 2. with harpe or with sitterne in Hebrew Kinnor a musicall instrument invented by Iubal Gen. 4. 21. used for mirth and joy Psal. 137. 1 2. Esa. 24. 8. Gen. 31. 27. and therefore is called the pleasant harpe Psal. 81. 3. opposed unto mourning Iob 30. 31. in skill on this instrument David excelled 1 Sam. 16. 16. 23. and with this and other they used in Israel to celebrate the Lord with gladnesse 1 Chron. 13. 8. and 15. 16. 28. and 25. 1. Nehem. 12. 27. So spiritually in the New Testament Rev. 14. 2. with Psalterie or Lute or Uioll In Hebrew Nebel an instrument so called of the forme which as seemeth was with a round hollow bulke much like a bottle fo◠Nebel is also a bottle or pitcher 1 Sam. 10. 3. Lam. 4. 2. and of this the Greeks and Latines had their instruments named Nablé Naulon Nablium The Greeke here calleth it Psaltérion ten stringed instrument this differed from the Psalterie Psal. 92. 4. therefore the word with is here supplied Vers. 3. a new song A thing is said to be new which is alwayes fresh renewed upon new occasions and so permanent as Iob saith my glorie was new with me So Love is both an old and a new commandement 1 Ioh. 2. 7 8. Or these new songs mentioned here and Psal. 40. 4. and 96. 1. and 98. 1. and 144. 9. Esai 42. 10. may have reference to the state of things under the Gospell where there is a new covenant Heb. 8. 8. 13. new heavens and new earth Rev. 21. 1. a new man Ephes. 2. 15. and 4. 24. a new Ierusalem Revel 21. 2. and all things new 2 Cor. 5. 17. Rev. 21. 5. See also Rev. 5. 9. and 14. 3. doe well playing c. that is make good musicke or melodie So 1 Sam. 16. 17. 18. Esa. 23. 16. And this melodie we are now willed to make to the Lord in our hearts Ephes. 5. 19. The Hebrew Nagan whereof commeth Neginoth Psal. 4. 1. properly is to play with the hand upon an instrument 1 Sam. 19. 9. Vers. 4. in faith that is faithfull true and constant for so this word is often used as Exod. 17. 12. Moses hands were with faith that is steddy firme constant Vers. 5. the earth is full the like is said Ps. 119. 64. For God doth good unto all both just and unjust Matth. 5. 45. and saveth man and beast Psal. 36. 7. V. 6. the host of them that is the many creatures in them as Angels Suune Moone Starres c. Ps. 148. 1 2 3 5. Gen. 2. 1. So mention is made of the powers or hosts of heaven Matt. 24. 29. Spirit or breath thus Iehovah his Word and his Spirit are noted to be the maker of the world as in Gen. 1. Vers. 7. giveth the deepes that is putteth or disposeth the deepe waters into treasuries or in cellars secret store-houses hidden from the eye of man called elsewhere the secret roome of the deepe Iob 38. 16. So God is said to have treasuries or store-houses of winde Psal. 135. 7. of snow and haile Iob 38. 22. of darkenesse Isa. 45. 3. and the like The Chaldee translateth he putteth the waters into the treasuries of the deeps Vers. 9. it stood that is existed firme and stable and so continued So Psalm 119. 91. Vers. 10. dissipateth or maketh frustrate undoeth abrogateth a word opposed to ratifying confirming stablishing Isa. 8. 10. and 19. 3. bringeth to nought annihilateth and breaketh Vers. 11. shall stand that is continue and have effect whatsoever men purpose to the contrary See Isa. 14. 24. 27. and 46. 10. Prov. 19. 21. Vers. 12. is God to wit by speciall covenant and favour though all the earth be his Gen. 17. 7. Exod. 19. 5. and this is by the new Covenant Heb. 8. 10. So Psal. 144. 15. Vers. 15. altogether or alone The Hebrew jachad sometime signifieth alone without others Iob 34. 29. Ezra 4. 3. and so the Greeke Interpreters tooke it here translating it kata monas alone or by himselfe sometime it signifieth wholly or every whit Iob 10. 8. sometime together or in one Ps. 2. 2. All these agree well here for God onely and wholly formeth every mans heart and spirit Zach. 12. 1. whereupon he is called the Father of spirits Hebr. 12. 9. and the God of the spirits of all flesh Num. 16. 22. Vers. 16. Of a power that is of an armie so called because there are strong valiant and active men Psal. 136. 15. Vers. 17. A horse is falshood that is a false and deceitfull helpe cannot save a man but faileth those that trust in him Zach. 10. 5. Ps. 76. 6. The horse is here used for all warlike furniture this being above other creatures strong fierce and couragious Iob 39. 22 28. and therefore is prepared for the day of battell but salvation is of the Lord Pro. 21. 31. Vers. 18. The eye of Iehovah that is his care and providence for good as the next verse sheweth and as Ps 32. 8. Zach. 12 4. 1 Pet. 3. 12. Sometime the Lords eye is on men for evill Amos 9. 4. 8. Vers. 20. for Iehovah in Chaldee for the redemption of the Lord. Vers. 21. in him Chaldee in his word PSAL. XXXIV David praiseth God for his deliverance and exhorteth others thereto by his experience 9 They are blessed that trust in God 12 Hee exhorteth to the feare of God 16 The priviledges of the righteous and miseries of the wicked 1. A Psalme of David when he had changed his behaviour before Abimelech and he had driven him away and he was gone 2. I Will blesse Iehovah in all time continually his praise shall be in my mouth 3. In Iehovah my soule shall glory the meeke shall heare and shall rejoyce 4. Magnifie ye Iehovah with me and let us extoll his name together 5. I sought Iehovah and he answered me and rid me free from all my feares 6. They looked to him and flowed and their faces be not ashamed 7. This poore afflicted man called and Iehovah heard and saved him out of all his distresses 8. The Angell of Iehovah pitcheth a campe about them that feare him and releaseth them 9. Taste ye and see that Iehovah is good O blessed is the man that hopeth for safety in him 10. Feare Iehovah ye his Saints for there is no want to them that feare him 11. The Lions are impoverished and an hungred but they that seeke Iehovah shall not want any good 12. Come sonnes hearken to me I will learne you the feare of
made knowen thy strength among the peoples Thou hast redeemed thy people with arme the sonnes of Iakob and of Ioseph Selah The waters saw thee O God the waters saw thee they trembled also the deeps were stirred The clouds streamed downe waters the skies gave out a voice also thine arrowes walked about The voice of thy thunder was in the round aire lightnings illuminated the world the earth was stirred and quaked Thy way was in the sea and thy pathes in the many waters thy footsteps were not knowen Thou didst leade thy people like a flocke by the hand of Moses and Aharon Annotations TO Ieduthun or for him see Psal. 39. 1. and 62. 1. Vers. 2. he gave eare so the Greeke explaineth the Hebrew phrase to give eare see the like Psal. 65. 11. Vers. 3. sought the Lord in Chaldee sought instruction from before the Lord and the spirit of prophesie rested upon me retched out or flowed was powred out that is was stretched out in prayer a vehement figurative speech like that of powring out the heart Psal. 62. 9. or was wet with continuall wiping of mine eies or by hand may be meant plague or sore as in Iob 23. 2. which continually ran The Chaldee expoundeth it by night mine eie dropped teares and ceased not Vers. 4. meditated or praied See Psal. 55. 3 18. overwhelmed or covered it selfe that is swowned or fainted with sorrow So Psal. 142. 4. and 143. 4. and 107. 5. Lam. 2. 12. Vers. 5. the watches or the wards custodies that is as the Chaldee explaineth it the lids of mine eies so that I cannot sleepe stricken amazed beaten with terrour as with a hammer or as the Greeke saith troubled So Dan 2. 1 3. Gen. 41. 8. could not speake so the Hebrew phrase spake not is sometime to be interepreted as who shall judge 2 Chron. 1. 10. for which in 1 King 3. 9. is written who can or is able to judge So Psalme 78. 20. Vers. 6. of ancient times or of eternities that is of ages past This hee did according to the commandement Deut. 32. 7. for former histories are written for our learning Rom. 15. 4. 1 Cor. 10. 11. Vers. 7. my melody or musicall play to wit how I had before time played and sung songs of praise for thy benefits see Psal. 33. 2 3. or I remembred my musicke and tooke my instrument and thus I sung spirit searched in Chaldee the knowledge of my spirit searched marvellous things Vers. 11. doth this make me sicke doth it grieve and weaken me that the right hand the administration of God is changed and hee keepeth not one constant course in his workes The Prophet seemeth to checke himselfe for his infirmity Or taking it not for a question it maketh me sicke or this is my infirmitie the change or that changed is for so the Hebrew phrase to change may be resolved Vers. 12. will record will remember for my selfe and mention to others The Hebrew implieth both these by a double reading miracle that is miracles or wondrous works as the Greeke explaineth it all and every of them done of old So after in vers 15. Vers. 13. discourse or meditate intreat of both in minde and talke Vers. 14. in the Sanctuary or in sanctitie in the holy place as the Greeke turneth it meaning it is most holy and secret hidden from the eyes of the world as holy things were hidden in the Sanctuarie especially the Ark and Cherubims where God sate So as it was not lawfull for people or Priests to see them Num. 4. 6 7 15 20. Levit. 16. 2. Compare also herewith Psal. 73. 16 17. The Chaldee translateth O God how holy are thy wayes a God or a mightie one a Potentate Hebr. Ael So in the next verse as God in Greeke as our God in Chaldee as the God of Israel Vers. 15. Marvellous work that is works wonders This is taken from Exod. 15. 11. Vers. 16. with arme that is with power an arme stretched out as Exod. 6 6. in Greeke with thine arme of Iaakob that is the tribes of Israel borne of him of Joseph this may be meant as the Chaldee Paraphrast taketh it of all the Israelites whom Ioseph nourished Gen. 45. 10. 11. and 50. 21. called therefore his sonnes or in speciall of the tribes of Ephraim and Manasses the sonnes of Ioseph noted from the rest for more honour Compare also herewith Psal. 80. 2 3. Vers. 17. The waters of the red sea Exod. 14. 21. Psal. 114. 3. The Chaldee paraphraseth They saw thy divine Majestie from the midst of the sea O God trembled or were pained as a woman in travell So Psal. 29. 8. and 97. 4. Vers. 18. streamed or gushed with a tempest These things were when the Lord looked unto the host of the Aegyptians out of the fiery and cloudy pillar and so feared and hindred them with stormy tempests that their chariot wheeles fell off c. Exod. 14. 24. 25. And thus Israel was baptised in the cloud and in the sea 1 Cor. 10. 1. 2. thine arrowes or stones as this word also signifieth Lam. 3. 16. meaning haile-stones See Psalm 18. 15. Ios. 10 11. Vers. 19. in the round aire in the sphere or globe The aire is so called of the round forme which it with all the heavens hath Of the thunder in the aire see Iob 37. 2 5. Psal. 29. Vers. 20. Thy way wherein thou wentest and leddest thy people confounding thy foes Exod. 14. 19 20 22. Nehem. 9. 11. So elsewhere his way is in the whilewind Nahum 1. 3. were not knowne to wit before that time nor after for the waters returned to their force and drowned the Aegyptians Exod. 14. 27. So his other wayes are past finding out Rom. 11. 33. that men must walke by faith not by sight 2 Cor. 5. 7. Vers. 21. lead thy people thorow the sea and after thorow the wildernesse towards Canaan Moses being their King and Aaron their Priest The Memory of which mercy is often celebrated Deut. 8. 2 5. 15. and 32. 10. Ier. 2. 2 6. Amos 2. 10. Mic. 6. 4. Psal. 136. 16. Act. 7. 35. 36. PSAL. LXXVIII An exhortation both to learne and to preach the Law of God 9 The story of Gods wrath against the incredulous and disobedient Israelites 67 Ephraim being refused God chose Iudah Sion and David An instructing Psalme of Asaph GIve eare my people to my law incline your eare to the words of my mouth I will open my mouth in a parable I will utter hid things of antiquitie Which we have heard and have knowne them and our fathers have told us We will not hide from their sonnes to the generation after telling the praises of Iehovah his power also and his marvell which hee hath done How he stablished a testimony in Iakob and put a law in Israel which he commanded our fathers to make them knowne to their sons That the generation after sons that should be borne might know might rise up
which doe associate unto thee their errours their idols for companions Vers. 8. If thou know not that is Forasmuch as or Seeing that thou knowest not as in Num. 22. 20. If the men be come to call thee that is Forasmuch as they are come Here Christ beginneth to speake unto his people with words of comfort and instruction and after proceedeth to shew the power and glory of the Church adorned with his graces Sol. Iarchi saith This is the answer of the Pastour thou know not or thou thy selfe knowest not Hebr. If thou know not to thee or for thy selfe which latter words are thought to be redundant and are therefore omitted in most translations though here it may have a commodious sense to signifie the ignorance which she hath in her selfe upon acknowledgement whereof Christ informeth her Sol. Iarchi expoundeth it If thou know not whither thou shouldest goe to feed thy flocke thou fairest among women because the Pastour he hath ceased to governe or menage them fairest Hebr faire or beautifull among women whereby is meant more faire then other women or fairest of womankind as the mother of our Lord is called Blessed among women Luke 1. 28. 42. that is most blessed or more blessed then other women so the Lyon is said to bee strong among beasts that is strongest Prov. 30. 30. The Hebrew Iaphab signifieth faire or beautifull not onely in colour but in comely proportion and elegancy such as draweth love and liking for the same word is attributed sometime to cattell Gen. 41. 3. to trees Ier. 11. 16. and to every thing that God made Eccles. 2. 11. And the Church is here called by Christ and after by her friends Song 5. 9. and 6. 1. the fairest among women by reason of the graces the spirituall beauty of faith hope love patience c. wherewith God in Christ hath beautified her who by nature was deformed and loathsome as is shewed in Ezek. 16. where her nativity was of the land of Canaan of Amorites and Hittites vers 3. she was cast out to the loathing of her person in the day that shee was borne vers 5. she was polluted in her owne bloods ver 6. till God gave her life and excellent ornaments vers 7. covered her nakednesse vers 8. washed away her bloods vers 9. clothed girded decked her with ornaments chaines jewels c. and so she became exceeding beautifull vers 10. 13. Shee being privy to her owne infirmities called her selfe blacke vers 5. but Christ here calleth her faire and magnifieth her beauty in vers 15. and often in this Song because he hath sanctified and clensed her with the washing of water by the Word that he might present her to himselfe a glorious Church not having spot or wrinkle or any such thing but that shee should be holy and without blemish Ephes. 5. 26. 27. Thus if we will condemne our selves God will justifie us and when we are weake then are wee strong 2 Cor. 12. 10. And as we increase in obedience and sanctification so doth the love of Christ increase towards us Psal. 45. 11. 12. goe thy way forth or get thee out goe forth thou Heb. goe out for thee or goe forth for thy selfe As God said to Abram Goe thou or for thy selfe Gen. 12. 1. so here Christ calleth forth his Church from sitting still in her mournfull estate that she should not onely wish and desire but indevour and put forth her selfe to doe the workes of her calling to feed her kids and to goe out to meet the Bridegroome Matth. 25. 6. For not every every one that saith unto Christ Lord Lord shall enter into the kingdome of heaven but he that doth the will of his Father which is in heaven Matt. 7. 21. by the footsteps of the flocke or in the footsteps of the sheepe that is goe in those wayes and doe those workes which the sheep or flocke of Christ have gone in and done before thee Footsteps are the print of the feet in the way that is trodden before us and as Christ himselfe hath left us an example in his doings and sufferings that we should follow his footsteps 1 Pet. 2. 21. and we are to be imitators or followers of God Ephes. 5. 1. so should we be of the flocke of God and of godly pastors in that faith and order which they have walked in before us as it is said Be yee imitators of mee even as I also am of Christ 1 Cor. 11. 1. and Remember your guides who have spoken unto you the word of God whose faith imitate ye considering the issue of their conversation Heb. 13. 7. So likewise of the flocke of Christ as it is said Ye brethren became imitators of the Churches of God c. 1 Thess. 2. 14. and we desire c. that yee be not slouthfull but imitators of them who through faith and patience inherit the promises Heb. 6. 11. 12. The flocke here spoken of seemeth to bee opposed unto the flockes or herds in vers 7. as Christ is to his companions or fellowes there mentioned who as he is the One great Pastour so hath hee generally one fold and flocke Iohn 10. 16. Ezek. 34. 22. 23. which is his Church as he saith And yee my flocke the flocke of my pasture are men Ezek. 34. 31. Their footsteps are their faith and workes set forth in the Scriptures as we are taught to walke in the footsteps of the faith of our father Abraham Rom 4 12. and so of all other our godly predecessors Heb. 11. 1. 2. 40. and 12. 1. after whom wee should walke in the same spirit in the same footsteps 2 Cor. 12. 18. And thus the Hebrewes also understand this place as Iarchi explaineth it Consider the wayes of thy first fathers which received my Law and kept my charge and my commandements and walke thou in their wayes Likewise the Chaldee paraphrast saith The Congregation which is like to a faire damsell and whom my soule loveth let her walke in the wayes of the just men and order her prayer by the mouth of her governors and let her lead her posterity and learne her children which are like to the kiddes of the goats to goe unto the Synagogue and unto the Schoole c. feed thy kids The flocke in Scripture usually comprehendeth both sheepe and goats as in Levit. 1. 10. and though goats sometime being opposed to sheep signifie the wicked reprobates Matthew 25. 32. 33. c. yet usually they figured in the Law Christians given up as sacrifices to God and Christ himselfe was figured by goats and kids by the Apostles exposition Heb. 9. 12. 13. 14. and 1 Cor. 5. 7. compared with Exod. 12. 5. So here the kids signifie yong and tender Christians which are to be fed with the sincere milke of the word that they may grow thereby 1 Pet. 2. 2. And so Christ giveth charge Feed my Lambs Feed my Sheepe Iohn 21. 15. 16. And this is the end why the
I in his eyes as one that findeth peace 〈…〉 on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver 〈◊〉 My Vineyard which is mine is before 〈…〉 ô So 〈◊〉 and two hundred to those that keepe the 〈◊〉 thereof Thou that dwellest in the gardens the companions attending to thy voice 〈◊〉 thou me to heare Hee my beloved and bee thou like to a Roe or to a 〈◊〉 of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dreâ—ch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a â—â—es likenes 〈◊〉 a yong Hart on 〈◊〉 of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing iâ— nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To 〈◊〉 the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast