himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
translateth it Who so shall greatly 〈…〉 The Lord having before given order for the pu 〈…〉 tion of the Campe of Israel in ne 〈…〉 duties and things commanded doth the like here for voluntarie service which he would accept 〈◊〉 their hands And this Law for abstinence from wine and strong drinke is set next the Law for the dâ—â—â—led or suspected woman because by drinking such things people doe often fall into 〈◊〉 Gen. 19. 32. 35. as it is said Lookâ— not upâ—â— the wine when it is red c. thiâ—e eyes will behold 〈…〉 women Prov. 23. 31. 33. But by abstaining there-from the body and minde may be kept 〈◊〉 and pure 〈…〉 vow which is a religious 〈…〉 made unto God see the annotations on Lev. 27. 2. And whereas he spake of man or woman it is to be understood of such as are free and in their owne power for they that were under the power of an other their superiour might disanull their vow if he would by the Law in Num. 3â— 4 c. So in this speciall vow as the Hebrew canons say The father of a child or the husband of a wife may disanull the Naziriteship of his wife if he will as in other vowes Maimony in Misn. tom 3. in Naziâ—â—th chap. 2. sect 17. a Nazirite this name wee retaine of the Hebrew Nazir whom the Greeke sometime calleth Nazâ—raios after the Hebrew Iudg. 13. 5. sometime expoundeth Sâ—â—ctâ—fied or Consecrated Amos 2 12. and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie or dignitie as Ioseph is called a Nazirite or separated Gen 49. 26. Dâ—ut 33. 16. and Nezer is used for a Crowne see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene Matth. 2. 23. it was not of this name Naziâ— noâ— of this vow for he both dranke wine and was polluted by the dead Luk. 7. 33 34. and 8. 49 54. which the Nazirites might not doe but because he was Neâ—â—er the Branch out of the roots of Iesse Esaâ— 11. 1. and was brought up in the citie Nazareth or Nâ—tsrath Mat. 2 23 therefore he was called a Natsarene or according to the Greek pronunciation a Naz 〈…〉 which title the Evangelists give him sundry waies Nazarenes the Nazaren Mar. 16. 6. Nazarâ—ios the Nazâ—raean Maâ— 2. 23. and 26. 71. Nazoraiâ—s the Nazoraean Act. 2. 22. and 6. 14. and Iesus of Nazaret Act. 10. â—8 all which differ from Nazâ—raios the word by which the Greeks sometime expresse the Nâ—zir or Nazirite mentioned in this Law Not withstanding though Christ was no Nazirite according to this carnall commandement as the Apostle speaketh of the Priesthood Heb. 7. 16. yet the truth of this type was fulfilled in him by the spirit of Sanctification and after the power of an endlesse life to separate himselfe or to make himselfe a Nazirite for thereof here it hath the name and differeth from the word separate used before which was more generall The Greeke translateth to sanctifie or purifie himselfe which word the Holy Ghost useth in Act. 21. 24. sanctifie or purifie thy selfe â—ith them that is be a Naziriâ—e with them Nazi 〈…〉 es were some appointed of God as Samson â—â—â—g 13. 5. and â—ohn the Baptist Luke 1. 15. some by men and they were either Nazirites all the daies of their life as was Samuel 1 Sam. 1. 11. or but for certaine daies as the lawes here giuen by Moses shew And for the vow of a Nâ—zirite the Hebrews have these rules He that saith I will not depart 〈◊〉 of this world untill I be a Nâ—zirite he is to be a Nazirite out of hand lâ—st â—e die presently and if he deâ—er his N 〈…〉 ship he transgresseth against this lâ—w iâ— D 〈…〉 2â— 21. Thou shalt not delay to pay it When a man hath pâ—rpâ—sed in his heart and utteâ—â—d with his 〈◊〉 wâ—rds which carry this sense that 〈◊〉 will 〈◊〉 a Nâ—zirite though they carry this sense a far â—ff â—â—t plâ—iâ—ly he is a Nazirite He that 〈◊〉 loe I will be a Nazirite from the kernels of grapes onely or from the â—usks onely or a Nazirite from shaving or from uncleannesse onely he is a full Nazirite and all the particular râ—â—es of Naziriteship are upon him yeâ— though it was not in his heart to separate himselfe but from that thing onely forasmuch 〈◊〉 he hath spâ—ken that he â—ill separate from that which is forbidden the Nazirites he is a full Nazâ—rit If they fill him a cup of wine and give it him to drinke and he say I am a Nazirite from it he is a full Naziritâ— But if he have a grieved â—â—ule or 〈◊〉 and they requâ—st him to drinke thâ—t he may forgâ—t his sorrow and he say I am a Nazirite from it thâ—n that â—up onely is 〈…〉 lawfull unto him and he is no Nazirite for there was no further 〈◊〉 than that he would â—â—t drinke this cup. He that saith I will be a Nâ—zirite upon condition that I will drinke wine or 〈◊〉 pâ—lluted by the dead or shâ—ve my haire loâ— he is a Nazirite and is forbidden thâ—se all because he conditioneth against that which is written in the Law and who soâ—oÌ„ ditioneth against that which is written in the Law his c 〈…〉 ion is frâ—strate He 〈◊〉 saith I will be a Nazirite when I â—ave a sâ—n when 〈…〉 is borne unto him he is a Nazirite Hâ— that v 〈…〉 th Naziritâ—ship in ignorance or by 〈◊〉 c. 〈…〉 ree as fâ—r other vowes But â—e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉 If a 〈…〉 to his 〈◊〉 〈◊〉 〈◊〉 〈…〉 sonne be 〈◊〉 th 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship if the 〈◊〉 〈…〉 Nâ—ziritâ— Mâ—imoâ—y in Nâ—ziruâ—h 〈…〉 ch 2. sect 1. 3. 14 〈…〉 〈…〉 ly unto him as â—â—s 8 in Câ—aldee 〈…〉 and Iâ—nathan explaineth it to the name of 〈…〉 This sheweth the end and use of these vowes to be religious for the strengthning of faith â—nd 〈…〉 of vertue and for honour and thank 〈…〉 God after men have obtained his blessings as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people when he raised up such among them whereby they might be iâ—ciâ—ed unto holinesse of life as he saith I r 〈…〉 sed up of your sons for Propheâ—s aâ—d of your young mâ—n for Nazirites Amos 2. 11. Hereupon the Hebrews teach He that saith Loc I will 〈…〉 Nazi 〈…〉 I doe so or so or if I doe it not and the li 〈…〉 â—e is a wicked man and such Naz 〈…〉 iteship is 〈…〉 mâ—ns But â—e that voweth to the Lord by way of holinesse is honest and commendable and of him it is said in Num. 6. 7. the Crowne of his God is upon his head and the Scripture compareth him with a Prop 〈…〉 〈◊〉 2. 11. M 〈…〉 in Nazir 〈…〉 h ch 10. sect 14. It appeareth by 1 Maccaâ— 3. 49. that in publike calamities they used to make and keepe this vow more
was in the Tabernacle and the Arke with the mercy-seat Ex. 40. 34. 35. Num. 7. 89. but because he came not they would have a worship of their owne such in likelihood as they had used or seene in Egypt for now in their hearts they turned backe againe into Egypt as is written in Act. 7. 39. 40. And yet fortie daies were not expired neither were the terrible signes of Gods presence taken away for the mountaine still burnt with fire Deut. 9. 15. The Hebrewes say They required not the Calfe that it should bee unto them for a God c. but onely that it might teach them the way as an other Moses R. Menachem on Exod. 32. fol. 117. Vers. 3. eare-rings the Iewels which God had given them of the spoiles of Egypt Ex. 1◠35. 36. they now abuse to make an Idoll of to dishonour God with So after God complaineth of Israel that the eare-rings and Iewels where with he had decked them they tooke and made images and committed whoredome that is Idolatry with them Ezek. 16. 11. 12. 17. And the words and doctrines in the Scriptures being likened to chaines and ornaments Prov. 1. 8. 9. the like sinne to Israels is committed when men pervert the holy Scriptures unto heresies to their owne perdition 1 Pet. 3. 16. V. 4. fashioned it or formed it meaning the Calfe or it is put for them the Iewels every one and so the Greek saith he formed them graving toole or pen as the originall word elsewhere signifieth Esa. 8. 1. which may bee understood that first Aaron drew with pen or pencil the form of a calfe after did cast the mould thereof or that he cut polished the calfe herewith when he had molten and made it So Idolaters doe even to this day draw out and polish with their pennes idoll worship and heresie and he made or when he had made it molten Calfe Hebrew calfe of melting or of molten worke meaning the image of a calfe as before the image of God is called God v. 1. As the Heathens changed the glory of the incorruptible God into images made like to corruptible men birds beasts c. Rom. 1. 23. so Israel now changed their Glory into the forme of an oxe that eateth grasse and forgat God their Saviour Psal. 106. 19. 20. 21. These be thy Gods that is This is thy God as the holy Ghost expoundeth it in Nehem. 9. 18. They made them a molten calfe and said this is thy God meaning an image of the true God which had brought them out of Egypt who is also called in Scripture after the like phrase plurally though he be but one as in Gen. 20. 13. and 35. 7. Ios. 24. 19. As the image of a calfe was before called a calfe so the Scripture useth figuratively to call signes and figures by the names of those things they signified as Ex. 12. 11. and 17. 15. Gen. 37. 7. Matth. 26. 26. 28. 1 Cor. 10. 4. Thus Ieroboam spake also of his golden calves 1 King 12. 28. And the intent of Israel in making the calfe and the intent of Ieroboam were one R. Menachem on Exod. 32. V. 5. to Iehovah or of Iehovah as the Gr. is of the Lord unto whom a feast should have beene kept Ex. 10. 9. and to him they intended this their service although indeed they sacrificed unto the Idol and rejoyced in the workes of their owne hands v. 8. Act. 7. 41. and in Gods account offred unto Divels after whom they went a whoring Levit. 17. 7. So Iehu would be thought zealous for Iehovah when yet he worshipped Ieroboams golden calves which also were Divels 2. King 10. 16. 29. 2 Chron. 11. 15. Vers. 6. brought-neer to the altar that is offred as the Gr. translateth to play so the Apostle translateth it also in Gr. 1 Cor. 10. 7. sometime the word is used for laughing and rejoycing Gen. 21. 6. here it is meant of their singing dancing c. about their Gods of gold v. 18. 19. So that which one Prophet calleth playing the word here used 1 Chro. 15. 29. another calleth dancing 2 Sam. 6. 16. The Hebr. as R. Menachem on this place expound it whordome according to that in Gen. 39. 14. He hath brought in to us an Hebrew man to mocke us or to play with us which being understood of spirituall whoredome that is Idolatrie is according to truth And from this their practice we are warned not to be Idolaters like them 1 Cor. 10. 7. V. 7. Goe the Gr. addeth the word quickly as Moses also doth in Deut. 9. 12. Arise get thee down quickly corrupted this implieth both their Idolatrie the judgment which they brought upon themselves therfore as in Gen. 6. 11. 12. 13. whereupon he calleth them Moses his people as not being worthy to be named Gods children Deut. 32. 5. but under the wrath and curse of Moses law The Greeke interpreteth it have transgressed the law Vers. 9. stiffenecked or hard necked as elsewhere the Lord saith Thou art hard and thy neck is an yron sinew Esay 48. 4. It is a similitude taken from unruly heifers that will not submit their neck to the yoke Hos. 4. 16. Ier. 5. 5. and 27. 8. and so meaneth stubborn disobedient cariage of which God often reproveth them by this name Ex. 33. 3. 5. and 34. 9. Deut. 9. 6. 13. and 10. 16. and 31. 27. Ier. 7. 26. and 19. 15. Neh. 9. 17. 29. Act. 7. 51. Vers. 10. Let me alone that is intreat me not to spare them or hinder me not by thy prayer from punishing them So the Chaldee translate Leave off thy prayer before me consume and put out their name from under heaven Deut. 9. 14. of thee Hebrew make thee to a great nation In Deut. 9. 14. it is said a mighty nation and greater then they So againe in Num. 14. 12. V. 11. the face this the Gr. and Chaldee translate he prayed before the Lord but Gods face is somtime used for his anger as in Gen. 32. 20. Lev. 20. 6. Ps. 21. 10. 34. 17. so it meaneth a supplicating against the anger which was now waxing hot For they had beene abolished had not Moses stood before God in the breach to turne away his wrath from destroying them Psal. 106. 23. Wherefore c. This is not a question as if there were no cause for the Lord to be angrie but is a manner of earnest intreaty that he would not in wrath destroy thē So the Prophets often used to pray in this sort as in Psal. 10. 1. and 44. 25. Esa. 64. 12. And when Christ said Wherefore make yee this adoe and weepe Mar. 5. 39. another Euangelist explaineth it Weepe not Luk. 8. 52. and Art thou come to torment us Mat. 8. 29. is expounded I pray thee torment me not Luke 8. 28. Ver. 12. for evill or in evill in malice that is maliciously the Greeke translateth with maliciousnesse repent The Greek translateth be mercifull
his secret parts See the annotations on Exodus 28. 4. c. fitly-girded the Greeke saith tyed-fast a signe of making him strong and ready in heart to doe his service see Exod. 29. 5. Vers. 8. the Breast-plate called the Breast plate of judgement the making and meaning whereof is shewed on Exod. 28. 15. c. Urim and Thummim that is Lights and Perfections in Greek Manifestation and Truth see Exod. 28. 30. These ornaments of the high Priest figured the perfection of all graces in Christ whom the legall Priests typed Heb. 5. 1. 5. c. Vers. 9. crowne of holinesse the holy diademe on which these words Holinesse to Iehovah were graved whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling by the gifts of Gods spirit upon him and figured Christs mediation for his Church for now Aaron did beare the iniquity of the holy things which the sonnes of Israel should hallow in all the gifts of their holy things c. Exod. 28. 38. Vers. 10. the anoynting oyle called the oile of holy anointing it was made of Mirrhe Cinamon Calamus Cassia and oile olive Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ and his Church Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times to signifie a full sanctification see the notes on Levit. 4 6. Vers. 12. head and it ran down upon his beard and on the coller of his garments Psalme 133. 2. This anointing signified the graces of Gods spirit whereby their ministration of Gods word became a sweet savour unto God in them that heard it 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him as is said in Targ. Ionathan and first â—e poured it upon his head and afterwards put it betweene his eye browes and drew it with his finger from the one to the other saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring Hebr. the sin-bullocke see Exod. 29. 10. c. layed or imposed their hands so renouncing and disburdening themselâ—â—â— of their sinnes which now were imputed to the sacrifice a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it whereby Christs death for sin was shadowed for without shedding of blood is no remission Hebr. 9. 22. 28. hornes of this rite see Levit. 4. 7. 25. and Exod. 29. 12. purified or clensed-from sinne see the notes on Exod. 29. 36. the blood that which remained sanctified it the Altar was by these rites sanctified that from thenceforth atonement might be made for the sins of the people by the sacrifices that should daily be offred thereon for after this the Altar sanctified the gifts and oblations upon it Mat. 23. 19. Vers. 16. fat or suet see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver said in Levit. 3. 4. 10. to be the caule above the liver And they used to take a little of the liver with the caule as the Hebrewes doe record Maimony treat of Offring the sacrif chap. 1. Sect. 18. Vers. 17. without the campe a figure of Christ suffering without the gate of Ierusalem Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring the law and signification hereof see in Levit. 1. and Exod. 29. 15. c. Here for the Priests as the former Sin-offring taught them to have Christ for their justification and atonement for the forgivenesse of their sins so this Burnt-offring taught them to exspect by Christ their transformation by the renewing of their minde to present their reasonable service even their bodies for a living sacrifice holy and acceptable unto God Rom. 12. 1. 2. Vers. 21. of rest in Greeke of sweet-odour in Chaldee to be accepted with favour See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand that is as the Greek saith of perfection or of consecration see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring as Sol. Iarchi here saith The ram of filling the hand is the ram of Peace offrings or of perfections for they filled aâ—d perfected the Priests in their Priesthood It signified a sanctification of their calling office administration by the sacrifice of Christ whom Paul calleth the Consecrator Heb. 12. 2. through whom they should with thankefulnesse and joy performe the worke of their ministerie Vers. 24. foot these rites signified both the sufferings of Christ whose hands and feet where pierced and how the Priests should in Christ bee sanctified to heare receive the word from God to administer the same unto others and to walke themselves accordingly See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood that is all the residue of the blood as in Thargum Ionathan is explained which being sprinkled on the Altar figured the perfection of their consecration to bee in Christ. V. 25. the rumpe or tayle whereof see Lev. 3 9. Vers. 26. oiled Hebr. bread of oile meaning tempered with oile as Exod. 29. 2. wafer which also was unlevened and anointed with oile Ex. 29. 2. These Meat-offrings of the Priests signified now they and their service of God should be without leaven of hypocrifie errour wickednesse with sincerity and truth and with the gracious oile of his spirit given up unto God acceptably in Christ Esay 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 â—oh 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved that is moved to and fro of these and their signification see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring this Sol Iarchi expoundeth after the Burnt-offring adding withall and we finde not that the shoulder of the Peace-offring was offred in any place saving in this For usually the shoulder as well as the Breast was given to the priest Levit. 7. 32. 33. 34. Here Moses who was Priest extraordinarily hath the breast onely v. 29. Vers. 29. part or to Moses for a part or portion see Exod. 29 26. Vers. 30. upon the Altar which sanctified the things upon it and figured Christ from whom they were to receive blood for atonement and justification and oile of grace for sanctification that both their persons office and administration might be acceptable unto God his Father Vers. 31. at the doore which the Greeke explaineth in the court see before on verse 3. In Exod. 29. 31. it is called the holy place and in verse 32. the doore of the Tent. 〈◊〉 commanded Moses speaketh this in the person of God whose commandement it was Exod. 29. 32. The Greeke for more plainnesse translateth as it was commanded me Else-where the holy Ghost translateth an active passively see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder which cannot be eaten that night but remaineth till the morning Exodus 29. 34. Vers. 33. day of fulfilling that is the
from the wicked and restored to Gods Sanctuary 5 He encourageth his 〈◊〉 trust in God IVdge me O God and plead my plea from the nation unmercifull from the man of deceit and injurious evill do thou deliver me For thou art the God of my strength why thrustest thou me away why goe I still sad for the oppression of the enemie Send thy light and thy truth let them lead me let 〈◊〉 bring me unto the mountain of thy holinesse and unto thy dwelling places And I will come unto the Altar of God unto God the joy of my gladnesse and confesse thee with harpe O God my God Why bowest thou downe thy selfe my soule and why makest thou a tumultuous stirre within me wait hopefully for God for yet I shall confesse him the salvations of my face and my God Annotations IVdge me This meaneth an examination of the cause giving sentence and executing of it by delivering the oppressed so judging is used for delivering 1 Sam. 24. 15. 2 Sam. 18. 19 31. Iudg. 3. 10. Pleading also ones plea is of like meaning see Psal. 35. 1. The Chaldee paraphraseth Judge me O God with judgement of truth for it is thy part to plead my plea. Vers. 2. my strength or my strong fort as Psal. 28. 8. for which in Psal. 42. 10. hee useth the word Rocke Vers. 3. dwelling places meaning the holy Tabernacle or Sanctuary which had severall roomes holy and most holy parted by veiles as also the Apostle observeth Hebr. 9. 2 3 6 7. or the high place at Gibeon where the tabernacle was in Ierusalem where the Arke was 2 Chro. 1. 3 4. for in both those places God dwelt and was worshipped But the first seemeth most proper because of Psal. 132. 5. See also Psal. 46. 5. and 84. 2. The Chaldee explaineth the former to be the mount of the house of thy Sanctuary and these latter the Schooles of the house of thy divine Majestie By Schooles meaning such places about the Sanctuarie as the Doctors sate in Luk. 2. 46. Vers. 4. And I will come or That I may come for so the Hebrew phrase may often be resolved and the new Testament useth both indifferently in the Greeke as Luk. 6. 37. and ye shall not be judged for which in Matth. 7. 1. it is that yee be not judged to the Altar Chaldee to offer an offering upon the Altar the joy of my gladnesse that is author of my gladsome joy meaning inward joy outwardly shewing it selfe in gladsome gesture Vers. 5. why bowest c. This verse is the same with Psal. 42. 12. of my face the Chaldee explaineth it for the redemption which is from his face for he is my God PSAL. XLIV The Church in memory of former favours when they inherited the Land 10 complaineth of her present evils being subject to persecutors 18 Professing her integritie in greatest afflictions 24 she fervently prayeth for succour To the Master of the Musicke to the sonnes of Korach an instructing Psalme O God with our eares we have heard our fathers have told to us the work thou wroughtest in their dayes in dayes of ol◠Thou with thy hand didst dispossesse the heathens and didst plant them thou didst evill to the peoples and didst propagate them For not by their owne sword inherited they the land and their arme saved them not but thy right hand and thy arme and the light of thy face because thou didst favour them Thou art he my King O God command the salvations of Iakob In thee we shall push with the horne our distressers in thy name we shall tread downe them that rise up against us For I will not trust in my bow and my sword shall not save me For thou hast saved us from our distressers and our haters thou didst make ashamed In God we praised all the day and thy name for ever we will confesse Selah But now thou thrustest away and makest us ashamed and goest not forth with our armies Thou makest us turne backward from the distresser and they that hate us doe spoile for themselves Thou givest us as sheepe for meat and fannest us in the nations Thou sellest thy people for no wealth and increasest not by the prises of them Thou exposest us a reproach to our neighbours a scoffe and a scorne to them that be round about us Thou puttest us for a parable among the heathens a nodding of the head among the nations All the day my ignominie is before me and the abashing of my face covereth me For the voice of the reproacher and taunter for the face of the enemie and selfe avenger All this is come on us and we have not forgotten thee not dealt falsly against thy covenant Our heart hath not turned backward nor our stepping swarved from thy path Though thou hast crushed us in the place of Dragons and hast covered over us with the shadow of death If we have forgotten the name of our God and spred out our hands to a strange god Shall not God search out this for he knoweth the hid things of the heart But for thee wee are killed all the day are counted as sheepe of slaughter Stitre up why sleepest thou Lord awake thrust not away forever Wherefore hidest thou thy face forgettest thou our affliction and our oppression For our soule is bowed downe to the dust our belly cleaveth unto the earth Rise up for an helpfulnesse to us and redeeme us for thy mercy sake Annotations DIspossesse or disinherit the nations meaning the Canaanites as the Chaldee explaneth it Thou by thy strong hand didst cast out the peoples of Canaan and plantedst the house of Israel See examples hereof in the Amorites Numb 21. 32. and the other Kings of Canaan Ios. 12. seven nations greater and mightier than Israel Deut. 7. 1. plantedst them to wit our fathers the Israelites as Exod. 15. 17. a figure taken from the planting of vines whereof see Psal. 80. 9 c. the peoples that dwelt before in Canaan So Psal. 106. 34. didst propagate or send forth make spread as the vine sendeth out or dispreadeth the branches Psal. 80. 12. Ezek. 17. 6. Vers. 4. light of thy face thy favourable countenance in Christ See the note on Psal. 4. 7. and 89. 16. Vers. 5. thou art he that is Thou art the same my King as the Greeke expresseth it this noteth Gods unchangeablenesse See Psal. 102. 28. command procure by thy commandement See Psal. 42. 9. salvations of Iakob that is the full salvation the absolute deliverance of thy weake people the posterity of Iakob See Psal. 14. 7. Vers. 6. push with the horne a speech taken from Moses Deut. 33. 17. and meaneth a vanquishing or subduing 1 King 22. 11. Dan. 84. tread downe or tread under foot which signifieth both a subduing or destroying 2 Chron. 22. 7. and a contempt or setting them at nought Prov. 17. 7. and so the Greeke here translateth it we shall set at nought So after in Psal. 60.
to shine upon thy servant and learne mee thy statutes 136. Rivers of waters runne downe mine eyes because they observe not thy law 137. Iust art thou Iehovah and righteous thy judgements 138. Thou hast commanded the justice of thy testimonies and faithfulnesse vehemently 139. My zeale suppresseth me because my distressers have forgotten thy words 140. Thy saying is fined vehemently and thy servant loveth it 141. I am small and despised thy precepts I have not forgotten 142. Thy justice is a justice for ever and thy law is the truth 143. Distresse and anguish have found me thy commandements are my delights 144. The justice of thy testimonies is for ever make me to understand that I may live 145. I have called with the whole heart answer me Iehovah I will keepe thy statutes 146. I have called upon thee save thou me and I wâ—l observe thy testimonies 147. I have prevented in the twilight and cried I hopefully waited for thy word 148. Mine eyes have prevented the night-watches to meditate in thy saying 149. Heare my voice according to thy mercy Iehovah according to thy judgement quicken thou me 150. They draw neare that follow after a mischievous purpose they are farre off from thy law 151. Neare art thou Iehovah and all thy commandements are truth 152. Of old I have knowne of thy testimonies that thou hast founded them forever 153. See mine affliction and release me for I have not forgotten thy law 154. Plead my plea and redeeme mee according to thy saying quicken thou me 155. Salvation is farre from the wicked because they seeke not thy statutes 156. Thy tender mercies are many O Iehovah according to thy judgements quicken thou me 157. Many are my persecutors and my distressers from thy testimonies I have not declined 158. I saw unfaithfull transgressours and was grieved for that they observed not thy saying 159. See that I love thy precepts Iehovah according to thy mercy quicken thou me 160. The beginning of thy word is truth and for ever is every judgement of thy justice 161. Princes have persecuted me without cause for thy word mine heart doth stand in awe 162. I am joyfull for thy saying as one that findeth much spoile 163. Falsehood I hate and I abhorre thy law I doe love 164. Seven times in a day doe I praise thee for the judgements of thy justice 165. Much peace is to them that love thy law and to them is no stumbling-blocke 166. I have hoped for thy salvation Iehovah and have done thy commandements 167. My soule hath observed thy testimonies and I love them vehemently 168. I have observed thy precepts and thy testimonies for all my wayes are before thee 169. Let my shouting crie come neare before thee Iehovah according to thy word give thou me understanding 170. Let my supplication for grace come before thee according to thy saying deliver thou mee 171. My lips shal utter praise when thou hast learned mee thy statutes 172. My tongue shall resound thy saying for all thy commandements are justice 173. Let thine hand be to helpe me for I have chosen thy precepts 174. I have longed for thy salvation Iehovah and thy law is my delights 175. Let my soule live that it may praise thee and let thy judgments help me 176. I have strayed like a lost sheepe seeke thou thy servant for I have not forgotten thy commandements Annotations PErfect in way intire or unblemished in their state or conversation See Ezek. 28. 15. Psalm 1. 1. Vers. 2. seeke him with hope and trust as the word also importeth Esay 11. 10. with Rom. 15. 12. See also Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. The Chaldee translateth seeke his doctrine Vers. 3. Also they c. the Greeke turneth it thus For not they that worke iniquitie doe walke in his wayes Vers. 4. to be observed or for men to observe See the notes on Psal. 36. 3. Vers. 5. O that or My wishes are that c. The Chaldee expounds it It is good for me that I have directed my waies Vers. 8. very much or unto vehemencie vehemently that is utterly a like prayer is against Gods anger Esay 64. 9. Or it may here have reference to the former I will keepe thy statutes with vehemencie if thou forsake me not Vers. 10. let me not wander oâ— make mee not to erre in Greeke repell me not Vers. 14. as above as that which is superiour to all riches or as for all abundant wealth Vers. 16. delight or solace recreate my selfe Vers. 18. Vncover or unveile that I may or and I shall so after in this and other Psalmes often See Psal. 43. 4. Vers. 19. in the earth or in the land See Psal. 39. 13. Vers. 20. sor desire or with desiring or to desire as the Greeke saith my soule coveteth to desire A like forme of the Hebrew word is in Ierem. 31. 12. Vers. 23. spake or talked of me spake largely and freely See the word in this forme Ezek. 33. 30. Vers. 24. men of my counsell that is my counsellours they with whom I consult So in Esay 40. 13. man of his counsell is turned in Greeke Sumboâ—los Rom. 11. 34. that is Counsellour Vers. 25. quicken me or spare my life as Ios. 9. 15. Vers. 26. answeredst me which the Chaldee expoundeth acceptedst my prayer Vers. 27. and I will or that I may as vers 18. and 33. Vers. 28. droppeth to wit teares that is weepeth as Iob 16. 20. raise up or confirme stablish as vers 38. and 106. Vers. 30. of faithfulnesse or faith that is a sure and faithfull way proposed to wit before me as Psal. 16. 8. Vers. 32. inlarge that is amplifie and increase with wisdome as 1 King 4. 29. as to want an heart is to be foolish Prov. 9. 4. or with comfort as Isa. 60. 5. or love as 2 Cor. 6. 11. Vers. 33. to the end Greeke continually some turne it for rewards as after the Greeke doth vers 112. The Hebrew properly is the heele or foot-sole figuratively the end and sometime reward see Psal. 19. 12. that I may or and I shall keepe c. So vers 34. Vers. 37. Turne away or Make passe transferre so vers 39. from seeing or that they see not Psal. 69. 24. and 66. 18. Vers. 38. Confirme or raise up that is performe and doe it as 2 Sam. 7. 25. and that continually as Deut. 27. 26. with Gal. 3. 10. So to confirme words 2 King 23. 3. is â—o doe them 2 Chron. 34. 31. which that is which servant is given or addicted to thy feare or which word is given for the feare of thee that thou mayest be feared Vers. 41. come that is be performed as Iudg. 13. 12. Vers. 42. answer Hebr. answer him word that is returne him answer as this phrase importeth 2 Sam. â—4 13. 1 King 20. 9. and 12. 16. so Prov. 27. 11. Or answer him the matter Vers. 43. very much or unto vehemencie vehemently as
God sent the Prophets following yea his owne Son and his Apostles to open and explaine the mysteries which Moses had closely and briefly penned that now by their helpe through the Spirit of the Lord we may all d 2 Cor. 3. 17. 1â— with unveiled face behold as in a glasse the glory of the Lord and perceive how the law was given by Moses but e Ioh. 1. 17. grace and truth is come by Iesus Christ. The literall sense of Moses Hebrew which is the tongue wherein he wrote the Law is the ground of all interpretation and that language hath figures and propieties of speech different from ours those therefore in the first place are to be opened that the naturall meaning of the scripture being knowne the mysteries of godlinesse therein implied may the better be discerned This may be attained in a great measure by the scriptures themselves which being compared doe open one another For darke and figurative speeches are often explained as When God saith I live Num. 14. 21. 28 this we are to understand as an oath for elsewhere he saith I have sworne by my selfe Esa. 45. 23. and to expresse this Paul alledgeth it I live saith the Lord Rom. 14. 11. Also when he saith I am the Lord that healeth thee Exod. 15. 26. hereby he intendeth the pardoning of our sinnes for where other scriptures speake of healing his people Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted the forgiving of their sinnes Mark 4. 12. So he rolled himselfe on the Lord Psal. 22. 9. is in plainer speech he trusted Math. 27. 43. and Christ who should be an ensigne of the peoples Esa. 11. 10. is under that phrase prophesied to rule over the nations Rom. 15. 12. When Moses saith God smote the Sodomites with blindnesses Gen. 19. 11. he meaneth very great or extreame blindnesse noted by that word in the plurall number as where the Prophet mentioneth weeping of bitteruesses Ier. 31. 15 the Apostle expoundeth it weeping and great mourning Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord Deut. 6. 13. under it he implieth the confession of his name and truth as when another Prophet speaketh in like sort of swearing Esa. 45. 23. Paul expoundeth it Confessing unto God Rom. 14. 11. Oft times we shall see in Moses and the Prophets a defect of words which reason teacheth are to be supplied as Adam begat in his likenesse Gen. 5. 3. that is begat a sonne The Scripture sheweth us to supply such wants as I the God of thy father Exod. 3. 6 that is I am the God Mat. 22. 32. Samuel saith Vzza put forth to the Arke 2 Sam. 6. 6. another doth explaine it Vzza put forth his hand to the Arke 1 Chron. 13. 9. One Prophet writeth briefly I with scorpions 2 Chron. 10. 11. another morefully I will chastise you with scorpions 1 King 12. 11. One saith no more but in the ninth of the moneth 2 King 25. 3. another supplieth the want thus In the fourth moneth in the ninth of the moneth Ierem. 52. 6. So thy servant hath found to pray 1 Chro. 17. 25. that is hath found in his heart to pray 2 Sam. 7. 17. and many the like Here men may see the reason why translators doe sometime adde words which are to be discerned by the different letter for the originall tongue affecteth brevity but we desire and need plainnesse of speech Yea this may helpe in weighty controversies as Iesus tooke bread and blessed and brake Matth. 26. 26. here some imagining a tranfubstantiation of the bread blame those that translate he brake it as adding to the scripture whereas such additions are necessarily understood many a hundred time in the Bible and the same Apostle else-where saith Christ blessed and brake Matth. 14. 19. when another writeth he blessed them and brake Luk. 9. 16. which a third Evangelist explaineth he blessed and brake the loaves or bread Mark 6. 41. againe hee saith a man shall leave father and mother Matth. 19. 5. when Moses plainely saith his father and his mother Gen. 2. 24. But such usuall defects all of any judgement will soone understand On the other hand but more seldome there is an abundance of words though not in vaine which in other languages may be made fewer and the holy Ghost approveth it As where Moses writeth a man a prince Exod. 2. 14. Stephen saith onely a prince omitting the word man Act. 7. 27. So one Prophet saith men shooters 1 Sam. 31. 3. another saith but shooters 1 Chron. 10. 3. Esay saith a man of his counsell Esa. 40. 13. Paul abridgeth it his councellor 1 Cor. 2. 16. And one said saying on this manner 2 Chron. 18. 19. or one said on this manner 1 King 22. 20. with sundry other of like sort But the change of names words and letters as also of number time person and the like is very frequent and needfull to be observed As Moses calleth a man Iob Gen. 46. 13. elsewhere hee nameth him Iashub Num. 26. 24. Ashbel Gen. 46. 21. is by another Prophet named Iediael 1 Chron 7. 6. Nebuchad nezer 2 King 25. 1. is also Nebuchad-rezar ler. 52. 4. Iether an Ismaelite by nature 1 Chro. 2. 17. is Iithra an Israelite by grace 2 Sam. 17. 25. Hoshea is called also Iehoshua Numb 13. 16. and Ieshua Ezra 3. 2. in Greck Iesus Act. 7. 45. So enemie 1 King 8. 37. 44. is written enemies 2 Chron. 6. 28. 34 iniquitie Ier. 31. 34. is iniquities Heb. 8. 12. And contrariwise Matthew saith they brought the Asse and the colt and put on them their clothes and set Iesus upon them Matth. 21. 7. which Marke sheweth to be meant of the Colt only and that Iesus sare upon him Mâ—k 11. 7. So the theeves are said to revile Christ Matth. 27. 44. when one of them did it Luk. 23. 39. Likewise heare ye but understand not Esa 6. 9. or ye shall heare but shall not understand Act. 28. 26. and the way before me Mal. 3 1. or the way before thee Matth. 11. 10. Smite thou the sheepheard Zach. 13. 7. which Christ citeth thus I will smite the sheepheard Matth. 26. 31. and I tooke the thirtie peeces of silver Zach. 11. 13. or they tooke them Matth. 27. 9. Of which changes there are many and of great use throughout the Scriptures Questions are as in other languages so in the holy tongue used for carnest affirmations deprecations denials forbiddings wishes and the like as when the people said Why should we dye Deut. 5. 25. it was both an asseveration that they should dye and a prayer against it The Scripture openeth it selfe as why doth he speake blasphemies Mark 7. 2. which another Evangelist writeth this man blasphemeth Math. 9. 3. And art thou come to torment us Mat. 8. 29. wherein was implied I pray thee torment me not Luk. 8. 28. So are they not written 2 King 20. 20. is affirmed behold
to be revived when it is built and repaired 1 Chron. 11. 8. and stones revive when they are restored to their former state Nehem. 4. 2. And the Apostle confirmeth this interpretation citing the place thus At this time will I come Rom. 9. 9. It may also be translated According to the time of life or rather at this time of life the word this being usually understood as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife According to this time when ye shall be alive A like promise is made in 2 King 4. 16. 17. where the Greeke version hath as the time or when the houre liveth Vers. 11. into dayes that is into yeeres as Gen. 4. 3. A like phrase the Evangelist useth of some gone forward in dayes for very aged Luke 1. 7. 18. So Gen. 24. 1. the way that is the custome or manner of women for the ordinary and naturall course of the body or fluors mentioned Levit. 15. 19. 25. meaning that she was past naturall strength to conceive and beare children as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ when wee were without strength Rom. 5. 6. even dead in trespasses and sinnes Ephes. 2. 1. Vers. 12. laughed as thinking it could not bee which her weake faith is after reproved and shee strengthned vers 13. 14. But Abrahams laughing was for joy in beleefe and admiration Gen. 7. 17. and so was Satahs afterward Gen. 21. 6. wherefore her faith also is commended unto us Heb. 11. 11. my Lord that is my husband whom Sarah reverenceth by this name wherefore her obedience is set forth for an example to all women in 1 Peter 3. 6. Vers. 14. any thing or word that is whatsoever can be spoken of unpossible or marvellous that is hard to be done or unpossible as the holy Ghost translateth this according to the Greeke version Luke 1. 37. So in Zach. 8. 6. It implyed also a thing hidden and unknowne Here God graciously pardoneth Sarahs infirmity after he hath reproved her and repeateth his promise to strengthen her faith that shee might bee blessed in beleeving that there should be a performance of those things which were told her from the Lord as Luke 1. 45. For Zachary was stricken dumbe for a time because hee beleeved not a like promise made unto him Luke 1. 13. 18. 20. Vers. 16. to bring them on the way or to send them away to weet with honour and after a godly sort as the Apostle speaketh 3 Ioh. 6. for this is a dutifull kindnesse much spoken of as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13. Vers. 17. shall I hide that is I will not hide As shalt thou build me an house 2 Sam. 7. 5. is the same that thou shalt not build 1 Chron. 17. 4. And doe men gather grapes of thornes Mat. 7. 16. which another Evangelist recording saith men doe not gather Luke 6. 44. The Lord will doe nothing but he revealeth his secret unto his servants the Prophets Amos. 37. Vers. 18. being shall be that is shall surely bee or become in him that is in his seed Christ see Gen. 12. 3. Vers. 19. how that hee will or to the end that hee may command but the Greeke keepeth the former sense his house the men of his house as the Chaldee explaineth it According to this is the law Deut. 6. 7. and 11. 19. and they shall keepe or that they may keepe these two phrases are implyed in the Hebrew and the Scripture useth them indifferently as judge not and ye shall not bee judged Luke 6. 37. or that ye be not judged as Mat. 7. 1. the way that is the true religion faith and obedience prescribed for men to walke it Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith the wates that are right before the Lord. unto him or of him The Greeke translateth all things that he hath spoken unto him Vers. 20. heavy or grievous of their sinnes see the notes on Gen. 73. 13. The Greeke here translateth their sinnes are very great Vers. 21. I will goe downe see this phrase in Gen. 11. 5. The Chaldee saith I will appeare and judge done altogether or made a full end that is have wholly finished their sinne which bringeth forth death Iam. 1. 15. This word full-end or consummation is used also for the full punishment and consuming of the sinners Ier. 46. 28. that I may know so the Greeke translateth it may also be Englished I will know that is make triall God speaketh of himselfe after the manner of men So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth I will consume them if they repent not but if they doe repent I will not take vengeance Vers. 22. the men two of the three which appeared to Abraham vers 2. which were two Angels Gen. 19. 1. the third stayed with Abraham and he is called Iehovah the Lord Christ. stood or was standing as the Greeke translateth the Chaldee addeth stood in prayer before the Lord so Gen. 19. 27. And elsewhere by standing before God prayer is meant as Ier. 15. 1. And Christ saith when ye stand praying Mark 11. 25. Vers. 23. drew-neere to make his requests to the Lord a signe and fruit of faith Heb. 7. 19. and 10. 22. consume or make-an-end of Vers. 24. If so be or It may be peradventure it is a word that intimateth difficulty and yet with some hope of possibility as in Exod. 32. 30. Ios. 14. 12. Zoph 2. 3. 1 Sam. 14. 6. 2 King 19. 4. spare or forbeare forgive the place under one City Sodom implying all the rest Vers. 25. Far be it from thee The Hebrew Chalilah signifieth a profanation or profane thing and so forbidden to be done And sometime the name of God and Lord is added as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase God forbid or Gods forbod The Apostles following the Greeke version expresse it sometime by Me genoito bee it not or sarre be it Rom. 3. 4. 6. sometime by hileos that is propitious or favourable as praying God in mercy to keepe it away as Matth. 16. 22. Farre be it from thee or God forbid Lord. to doe or from doing this word or this thing judgement that is right judgement or equity So the word judgement is often used as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23. Vers. 26. all the place and so the people of the place In Ier. 5. 1. God offreth the like for Ierusalem if there could a man be found that executed judgement and sought the truth hee would spare it Vers. 27. have taken upon me or have willingly begun for so the originall word sometime signifieth willingnesse and content Ios. 17. 12. Iudg. 17. 11. sometime a voluntary beginning or
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
of Melchisedek Gen. 14. and many the like are set downe in few words That men might consider Gods wisedome and providence in things of least esteeme among men Compare 1 Cor. 1. 25. 27. 28. halfe a shekel a weight called in Hebrew bekagh which signifieth cleft or cut in the mids and so the Law expoundeth it to be halfe a shekel Exod. 38. 26. the Greeke translateth it a drachm or dram which if it were halfe the common shekell weighed 80 grains of barley the holy shekell was double so much see Gen. 20. 16. ten to weet shekels as the Chaldee expresly addeth such words as are easie to bee understood are often omitted so a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the three 1 Chron. 11. 18. for the three mighty men 2 Sam. 23. 16. and many the like Vers. 24. Bothuel in Greeke Bathouel sonne of Melcha Vers. 26. bowed himselfe or adored worshipped Iehovah The former word signifieth the bending or stooping with the head this meaneth the bowing or prostrating of the whole body usually called worshipping or adoration So Exod. 4. 31. Gen. 22. 5. Vers. 27. mercy or gracious kindnesse see v. 49. brethren that is kinsfolke see Gen. 13. 8. or brethren is put for brother as the Greeke and Chaldee translateth it and so it is after explained v. 48. Ver. 31. blessed of Iehovah an honourable title used as it seemeth in those times by many as Gen. 26. 29. Ver. 33. there was set to weet by Laban or he set for the Hebrew hath a double reading to afford both senses and so the Greeke translateth he set and the Chaldee they set and here the word meat or bread as the Greeke expresseth is to bee understood as elsewhere other words which the scope of the place sheweth as hee put in Syria 1 Chron. 18. 6. for he put garisons in Syria 2 Sam. 8. 6. See Exod. 34. 7. not eat an example of a diligent and faithfull servant preferring his worke for which he was sent before his food So the Apostle teacheth servants obedience in singlenesse of their heart as unto Christ not with eye-service as men pleasers c. Eph. 6. 5. 6. 7. 8. Vers. 36. after her old-age that is after shee was wexen old and so without natural strength to bear see Gen. 18. 11. all that he hath wherein he also was a figure of Christ whom the Father hath made heyre of all things Heb. 1. 2. and of true Christians who with him shall inherit all things Rev. 21. 7. So againe in Gen. 25. 5. Vers. 38. If thou shalt not goe understand wishing a curse to thy soule if thou goe not for so imprecations were annexed with solemne othes but not expressed see Gen. 21. 23. The Greeke translateth but thou shalt goe which is also the meaning and so expressed before in v. 4. family that is kinred or as the Greeke saith my tribe and so before in v. 4. and after v. 40. 41. Vers. 40. have walked and pleased as the Greeke translateth and that by his calling and faith in his promises as before v. 7. see Gen. 5. 22. and 17. 1. with and before thee see vers 7. Vers. 41. execration or curse as the Greeke here translateth it Before it was called simply an oath vers 8. and so the Chaldee still hath it here but this word and the forme of the oath in v. 38. sheweth it was also with imprecation of evill if he did breake his promise So Gen. 26. 28. Deut. 29. 12. 14. 19. 21. The Hebrew Alah is by the Apostle in Greeke ara that is acurse Rom. 3. 14. and in Num. 5. 21. both are joyned an oath of cursing Ver. 42. if thou be now or O bee thou I pray thee for it was a prayer as the 12. verse before sheweth and as oathes so prayers were often uttered after this manner as in Luke 12. 49. if it were already kindled that is O that it were as the Syriacke translation explaineth it I desire that it were already kindled So in Psal. 139. 19. If thou wouldst slay the wicked that is O that thou wouldest and sundry the like see Gen. 28. 20. Vers. 45. in my heart or unto my heart the Greek saith in my mind This was not expressed before in vers 15. Vers. 46. from upon her from her shoulder and to put upon her hand as was said verse 18. and so the Greeke here joyneth them both Vers. 47. her face or nose forehead from whence it hung downe on the nose so Ezek. 16. 12. See before in ver 22. Verse 48. way of truth that is the true the right way Vers. 49. doe mercy and truth that is deale mercifully and truly or kindly and faithfully which two things as they are often spoken of God towards men as before in v. 27. and Gen. 32. 10. 2 Sam. 2. 6. Psal. 25. 10. and 57. 4. and 61. 8. and 89. 15. and 98. 3. and 138. 2. so of men toward men as here and in Gen. 47. 29. Ios. 2. 14. The first word signifieth a gracious kind and mercifull affection the other a true and faithfull disposition constantly to performe what is spoken or expected of these both it is said let not mercy and truth forsake thee Prov. 3. 3. Vers. 50. the thing or the word is come forth unto thee the Greeke turneth it speake against thee evill or good that is any thing at all against it but doe rest in the will of God A like speech is in Gen. 31. 24. Vers. 53. vessels or instruments ornaments jewels c. The word is large signifying all things for use or ornament precious things or dainties and by conference with other places the word seemeth to be meant of the precious or dainty fruits of the earth the Greeke translateth it onely gifts This word is used in Deut. 3. 3. 13. 14. 15. Song 4. 13. 2. Chron. 21. 3. and 32. 23. Ezr. 1. 6. The holy Ghost seemeth to expresse it in Greeke by opora that is summer or autumn-fruit Rev. 18. 14. Vers. 55. dayes at least ten or thus dayes or ten meaning a yeere or ten moneths The Greeke interpreteth it about ten dayes but the Chaldee addeth or ten moneths and so it may well be understood 〈◊〉 yeere of dayes that is a full yeere or at least tenne moneths Dayes is often used for a yeere as is shewed on Gen. 4. 3. Vers. 57. her mouth that is aske her consent or what she will say The Chaldee translateth it and heare what she saith The mouth is put for that which commeth out of the mouth which the holy Ghost expoundeth the word Luke 4. 4. from Deut. 8. 3. Hereupon the mouth is often used for speech or words as in Gen. 41. 40. and 45. 21. Exod. 17. 1. Num. 9. 20. Deut. 1. 26. Psal. 49. 14. Vers. 59. her nurse named Deborah whom Iaakob buried with lamentation Gen. 35. 8. she was sent for honourable respect and to have tender care
The Chaldee calleth him Provost over the house So in verse 4. food that is corne as the Chaldee explains it So in verse 25. Vers. 2. yongest Heb. least meaning in age so after By this Ioseph meant to trie his brethrens love to Benjamin and to their father whether they would assist him in his utmost-perill The hard measure which before they had offered unto Ioseph himselfe moved him hereunto Vers. 5. Is not this c. Here the Greeke translation addeth Wherefore have ye stollen my silver cup Is not this c. would searching search so the Chaldee here translateth it or would learne by experience by it that is would try your truth and loyaltie So the word was used before in Gen. 30. 27. The Hebrew Nachash whereof the Serpent in that tongue hath his name Gen. 3. 1. signifieth first a diligent observation triall or search 1 King 20. 33. Gen. 30. 27. secondly a too curious search or finding out by soothsaying or divination which Gods law forbiddeth Deut. 18 10. And so the Greeke translateth it here and Thargum Ierusalemy as if Ioseph could finde out the theft by divination or by consulting with the soothsayers of Egypt or used the cup for such an art So after in verse 15. Vers. 7. such words or according to these words farre be it or be it a prophane thing see Gen. 18. 25. such a thing or according to this word Vers. 8. silver the Chaldee expounds it vessels of silver or vessels of gold Vers. 10. blemelesse or cleare innocent and so without punishment the Greeke saith pure Vers. 13. rent their garments for griefe of heart See Gen. 37. 29. 34. Vers. 16. iniquity other sinnes for which they were under Gods wrath though in this they were innocent This was the end why God by Ioseph brought this tentation upon them that they might see their former sinnes and repent So the Prophet saith By this shall the iniquity of Iakob be purged and this is all the fruit to take away his sinne Esa. 27. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the eleventh section of the law called Vajiggash that is And Iudah came-neere see Gen. 6. 9. Vers. 18. Oh or Have respect unto me see Gen. 43. 20. The Greeke and Chaldee explaine it I pray thee my Lord. as Pharaoh that is of princely power and Maiesty so shewing a reason why he besought him not to be angry for the Kings wrath is like the roaring of a Lyon Prov. 19. 12. Vers. 20. and a childe understand he hath a child as the Greeke explaineth it of old age that is borne him when he was old see Gen. 37 3. the yongest or a little one Vers. 21. that I may set or and I will set my eye that is be hold him The Greeke translateth and I will have care of him So setting of the eye sometime signifieth as Ier. 40. 4. In this sense it was a promise of princely clemency that they might the more readily bring their brother Vers. 22. yong-man so called because he was the yongest of the brethren yet was hee at this time maried and had tenne sonnes Gen. 46. 21. he that is the father would dye Vers. 23. no more see or not adde to see my face See Gen. 43. 3. Vers. 28 is torne or tearing is torne the Chaldee saith killed the Greeke thus yee said unto mee that he was eaten of wilde beasts see Gen. 37. 33. Vers. 29. mischiefe in Chaldee death gray-haires Hebr. graynesse or hoarinesse So Gen. 42. 38. with evill that is with affliction and sorrow as is explained verse 31. So euils are often used for afflictions Deut. 31. 17. Psal. 88. 4. hell or the grave so verse 31. See Gen. 37. 35. Vers. 30. his soule that is the old mans life see Gen. 19. 17. and 37 21. bound up in his soule that is knit with the yong-mans life The Greeke translateth his soule hangeth on this mans soule or life This phrase signifieth intire love as 1 Sam. 18. 1. So the Chaldee expresseth it his soule is beloved unto him as his owne soule Vers. 31. is not namely with us as the Chaldee addeth Vers. 32. a sinner and so guilty and subject to punishment see Gen. 43. 9. Vers. 33. instead of the yong man herein Iudah sheweth his faithfulnesse and love to his father and brother in this necessity upon which experiment Ioseph presently manifesteth himselfe Gen 45. 1. Iudas being surety for his brother is here an image of Christ the Lion of the tribe of Iudah Rev. 5. 5. who being suretie for us Heb. 7. 22. hereby have we perceived his love that he laid downe his life for us therefore we ought also to lay downe our lives for our brethren 1 Ioh. 3. 16. Vers. 34. shall finde that is shall come upon my father So finding is often used 1 Chro. 10. 3. Psal. 116. 3. and 119. 113. CHAP. XLV 1. Ioseph maketh himselfe knowne to his brethren 5 Hee comforteth them in Gods providence 9 Hee sendeth for his father 16 Pharach confirmeth it 21 Ioseph furnisheth them for their journey and exhorteth them to concord 25 Iakob is revived with the newes ANd Ioseph could not refraine himselfe before all that stood by him and he cryed Cause every man to goe-out from mee and there stood not a man with him when Ioseph made himselfe knowne unto his brethren And he gave forth his voice with weeping and the Egyptians heard and the house of Pharaoh heard And Ioseph said unto his brethren I am Ioseph is my father yet living And his brethren could not answer him for they were suddenly troubled at his presence And Ioseph said unto his brethren Come neere to mee I pray you and they came neere and he said I am Ioseph your brother hee whom you sold into Egypt And now bee not grieved neither let there be anger in your eyes that ye sold mee hither for God did send me before you for preservation-of-life For these two yeeres hath the famine beene in midst of the land and yet there are five yeeres in which there shall be no earing or harvest And God sent me before you to put for you a remnant in the earth and to preserve life unto you by a great escaping And now not-you send me hither but God and he hath put me for a father to Pharaoh and a Lord to all his house and a ruler in all the land of Egypt Haste you and goe up to my father and say unto him thus saith thy sonne Ioseph God hath put me for a Lord of all Egypt come downe unto mee stand not still And thou shalt dwell in the land of Goshen and thou shalt be neere unto me thou and thy sonnes and thy sonnes sonnes and thy flocks and thy herds and all that thou hast And I will nourish thee there for yet there are five yeeres of famine lest thou be impoverished thou and thy house and all that thou hast And behold your eyes see and the eyes of my
willing to dye The Chaldee translateth now though I should dye yet am I comforted since I see thy face So Simeon when he saw Christ Luk. 2. 29. 30. Vers. 32. sheep-herds or feeders of sheepe so verse 34. men that feed cattell so the Greeke well explaineth the Hebrew phrase men of cattell that is which feed or nourish them grasiers The Chaldee saith Lords or possessors of flockes So man of the ground for an husbandman Gen. 9. 20. Ioseph was not ashamed of his kindred and their base trade before King Pharaoh though he knew their occupation was abhominable in Egypt verse 33. Vers. 33. workes in Greeke worke that is your occupation or trade So in Gen. 47. 3. an abhomination therefore the Egyptians would not so much as eate with them see Gen. 43. 32. This is the condition of Gods Church on earth they are made as the filth of the world the off-scouring of all things 1 Cor. 4. 13. Even Christ himselfe the sheepherd of our soules 1 Pet. 2. 25 was the reproach of men and despised of the people Psal. 22. 7. Esa. 53. 3. CHAP. XLVII 1 Ioseph presenteth five of his brethren 7 and his father before Pharaoh 11 He giveth them habitation and maintenance 13 The famine increasing Ioseph for corne getteth all the Egyptians money 16 their cattell 18 their lands to Pharaoh 22 The Priests land was not bought 23 He letteth the land to the Egyptians for a fift part 28 Iakobs age 29 He sweareth Ioseph to bury him with his fathers ANd Ioseph came and told Pharaoh and said my father and my brethren and their flockes and their herds and all that they have are come out of the land of Canaan and behold they are in the land of Goshen And he tooke some of his brethren five men and presented them before Pharaoh And Pharaoh said unto his brethren what are your workes And they said unto Pharaoh thy servants are sheepherds both we and also our fathers And they said unto Pharaoh for to sojourne in the land are wee come for there is no pasture for the flocks which thy servants have for the famine is heavy in the land of Canaan and now we pray thee let thy servants dwell in the land of Goshen And Pharaoh said unto Ioseph saying thy father thy brethren are come unto thee The land of Egypt it is before thee in the best of the land make thou thy father and thy brethren to dwellâ— let them dwell in the land of Goshen and if thou knowest that there bee among them men of activitie then appoint thou them rulers of cattell over those which I have And Ioseph brought-in Iakob his father and made him stand before Pharaoh and Iakob blessed Pharaoh And Pharaoh said unto Iakob how many are the dayes of the yeeres of thy life And Iakob said unto Pharaoh the dayes of the yeeres of my pilgrimages are an hundred and thirtie yeeres few and evill have beene the dayes of the yeeres of my life and they have not attained unto the dayes of the yeers of the life of my fathers in the daies of their pilgrimages And Iakob blessed Pharaoh and went out from before Pharaoh And Ioseph placed his father and his brethren and gave them a possession in the land of Egypt in the best of the land in the land of Rameses as Pharaoh had commanded And Ioseph nourished his father his brethren and all his fathers house with bread according to the little-ones And there was no bread in all the land for the famine was very heavy and the land of Egypt the land of Canaan fainted by reason of the famin And Ioseph gathered up all the money that was found in the land of Egypt in the land of Canaan for the corne which they bought and Ioseph brought the money into Pharaohs house And the money was spent out of the land of Egypt and out of the land of Canaan and all the Egyptians came unto Ioseph saying give us bread and why should we dye in thy presence because money faileth And Ioseph said give your cattell and I will give you for your cattell if money faile And they brought their cattell unto Ioseph and Ioseph gave them bread for horses and for cattell of the flocke and for cattell of the herd and for asses and hee led them with bread for all their cattell in that yeere And that yeere was ended and they came unto him in the second yeere and said unto him we will not hide it from my Lord how-that money is spent and the possession of beasts is come unto my Lord there is not left before my Lord ought save our bodies and our land Wherfore shall we dye before thine eyes both wee and our land buy us and our land for bread and wee will be wee and our land servants to Pharaoh and give thou seed that wee may live and not die that the land be not desolate And Ioseph bought all the land of Egypt for Pharaoh for the Egyptians sold every man his field because the famine prevailed over them and the land became Pharaohs And the people he removed them to cities from one end of the border of Egypt even to the other end thereof Onely the land of the priests bought he not for the priests had an allowance from Pharaoh and they did eat their allowance which Pharaoh gave them therfore they sold not their land And Ioseph said unto the people behold I have bought you this day and your land for Pharaoh loe here is seed for you and yee shall sow the land And it shal be in the revenue that you shal give the fift part unto Pharaoh and four parts shall be for you for seed of the field and for your meat and for them that are in your houses for meat for your little-ones And they said thou hast preserved-us-alive let us finde grace in the eyes of my Lord we will be servants to Pharaoh And Ioseph put it for a statute unto this day over the land of Egypt for the fift part unto Pharaoh onely the land of the priests of them alone was not Pharaohs And Israel dwelt in the land of Egypt in the land of Goshen and they held-possession therin and were fruitfull and multiplied exceedingly AND IAKOB LIVED in the land of Egypt seventeen yeers and the daies of Iakob the yeers of his life were an hundred fortie yeers seven yeers And the daies of Israel drew nigh to dye he called his sonne Ioseph and said unto him if now I have found grace in thine eyes put I pray thee thy hand under my thigh thou shalt doe with me mercy and truth bury mee not I pray thee in Egypt But I will lye with my fathers thou shalt cary me out of Egypt and bury me in their burying place and hee said I will doe according to thy word And he said sweare unto me and hee sware unto him and Israel bowed-himselfe upon the beds
not restrained to them as the offring of the blood but might be performed also by the Levites that were given to helpe the Priests in their service Num. 8. 19. So though the Priests killed in 2 Chron. 29. 24. yet the like is said also of the Levites that they killed and the Priests sprinkled the blood from their hands and the Levites flayed 2 Chron. 35. 10. 11. Also in 2 Chr. 30. 17. The Levites had the charge of the killing of the Passeovers This killing therefore and the slaying after mentioned in vers 6. was not strictly tied to the Priests office as some other things were in Numb 3. 10. So in the Hebrew Canons they say The killing of the holy things may be done by strangers such as are not of Aarons seed even of the most holy things whether they be the holy things of a particular person or of the congregation Maimony in Biath hamikdash Chap. 9. Sect. 6. The place of killing was on the North side of the Altar V. 11. And the Iewes have a tradition that the morning sacrifice was killed at the Northwest and the evening sacrifice at the Northeast that it might bee over against the Sunne Maimony in Tamidin or treat of the Daily sacrifices chap. 1. Sect. 11. The slaying of the sacrifices figured the death of Christ of whom it is prophesied Messiah shall be cut off or slaine Daniel 9. 26. for without shedding of blood there is no remission Heb. 9. 22. It figured secondly the mortifying of Gods people by his Word Spirit and participation of Christs afflictions as Mortifie or kill therefore your members which are upon the earth Colossians 3. 5. and If ye through the spirit doe mortifie the deeds of the bodie ye shall live Roman 8. 13. whereby is meant a ceasing from sinne 1 Peter 4. 1. 2. And For thy sake we are killed all the day wee are accounted as sheepe of slaughter Rom. 8 36. yongling of the herd that is the yong bull or calfe as the Greeke translateth it Hebrew sonne of the herd see Genesis 18. 7. In Mich. 6. 6. such sacrifices are called sonnes of a yeere that is young bulls or bullockes of the first yeere not older see the notes on Exodus 12. 5. and 29. 1. before Iehovah in the court of the Sanctuary where all sacrifices must be slaine Levit. 17. 3. 4. and unto God onely not to creatures for he that sacrificed to any save unto Iehovah onely was utterly to be destroyed Exodus 22. 20. bring neere unto the altar or offer it And this immediately and out of the court it might by no meanes be caried The blood of the holy things that goeth out of the court becomes unallowable for sacrifice and though they bring it in again and sprinkle it on the altar it is not acceptable saith Maimony in treat of holy things polluted chapt 1. Sect. 35. sprinkle or as the Greeke translateth poure-on for the originall word signifieth a pouring-on with sprinkling and this was in large measure that the corners of the Altar were filled with blood Zach. 9. 15. Therefore the Iewish canons say that the sacrificers were to indeavor to receive all the blood and the sacrifices of which lesse blood was received then sufficed for the sprinkling the blood was not sanctified When the Priest tooke the blood in the bowle he sprinkled thereof two sprinklings upon the two corners of the Altar overthwartly on the northeast borne and on the southwest horne And this must bee so thicke that by the twice sprinkling the blood may be found on the foure sides of the Altar as it is written Leviticus 1. ROVND ABOVT And the rest of the blood is poured at the bottome of the Altar on the south side Maimony treat of offring the sacrifices chap. 4. Sect. 8. and Chapter 5. Sect. 6. This sprinkling had a foreshadowing of the sprinkling of the blood of Iesus Christ 1 Peter 1. 2. Esay 52. 15. And unto this rite of powring the blood at the bottome of the Altar commanded in Leviticus 4. 7. that mystery hath reference of the soules of them that were slaine for the word of God seene under the Altar Rev. 6. 9. Vers. 6. he shall the Greeke translateth they shall flay it is meant of the Priests and Levites which were to assist the Priests in offring all burnt sacrifices 1 Chron. 23. 31. as before they helped to kill verse 5. and as appeareth by 2 Chronic. 29. 34. where the Priests were too few and not able to flay all the burnt-offrings therefore their brethren the Levites helped them The Priest also had the skinne of the burnt-offring which hee offred Leviticus 7. 8. They flayed not untill the blood was sprinkled saith Maimony treat of offring the sacrifices ch 5. sect 18. This flaying signified also the afflictions of Christ and his people Mic. 3. 3. Matth. 27. 28. and the opening and making bare of the mystery of Christ by the Gospell Galat. 3. 1. the pieces thereof the naturall pieces or members as the Greeke translateth it as head brest legges c. it might not bee a confused or disordered mangling The manner of it Maimony sheweth particularly in his said treat of offring sacrifices chap. 6. where he mentioneth the cutting off of the head first then of the legges or thighes of the forefeet and or the hinder feet of the brest of the sides of the necke of the Cane or chanell bone of the shoulder of the Chine or backe bone and of the Rumpe The Liver was left hanging on the right side the heart and the lungs on the channell bone the milt on the left side and the kidneyes on the rump And to this question why the greater members were not cut into small pieces he answereth because it is written he shall cut it into the pieces thereof and not shall cut it into pieces The Chaldee also here translateth hee shall divide it by the members thereof From this custome of dividing the sacrifices it seemeth the Greeke interpreters thus translated and expounded the words of God to Kain If thou offer aright and dividest not aright hast thou not sinned Genesis 4. 7. It figured the worke of the Ministery in the Church rightly dividing the word of truth 2 Tim. 2. 15. and so preaching the Gospell that before mens eyes Iesus Christ may be evidently-set-forth and as it were crucified among them Galat. 3. 1. Esay 66. 21. It also signified the effect of Gods word in us piercing even to the dividing asunder of the soule and spirit of the joynts and marrow and a discerner of the thoughts and intents of the heart Heb 4. 12. Vers. 7. put fire Hebrew give fire This may be understood of making and ordering the fire which was continually nourished upon the Altar Leviticus 6. 12. 13. and which at first came downe from heaven Levit. 9. 24. But the Hebrew Doctors from these words say although that fire came downe from heaven it is here commanded to bring
and the next sort mentioneth but once So the Hebrew doctors say The Bile and the Burning doe make one uncleane in one weeke and by two signes by white haire and by the spreading And there is for them no shutting up but one weeke Talmud in Negagnim c. 3. s. 4. Maimony treat of Lepr c. 5. s. 4. Vers. 22. it is the plague to weet of leprosie as the Greeke version addeth Vers. 23. an inflammation or a skarre a print as the Greeke and Chaldee doe translate it so in vers 28. The Hebrewes explaine it thus If the Bile and the Burning begin to be quicke and to heale and there come upon them a rinde like the rinde of garlicke that is the Tsarebeth or inflammation of the Bile spoken of in the Law and the Michjath or câ—red-skar of the Burning spoken of there c. Maâ—mony treat of Lepr chap. 5. sect 4. pronounce him cleane to weet from the contagion of leprosie By this was figured that though the signes and markes of our former sinnes which God hath healed by forgivenesse doe remaine in us yet if they spread not that is reigne not in our mortall bodies they shall not be imputed unto us but forgiven for wee are not under the Law but under Grace Rom. 6. 12. 14. 1 Ioh. 1. 9. 10. 2 Cor. 12. 9. Vers. 24. flesh in Chaldee a man as verse 18. burning of fire The Hebrewes understand this properly to be done with coles embers red-hot yron or the like Maimony in Lepr chap. 5. sect 1. This also figured sinne as Can one goe upon hotcoles and his feet not be burnt So he that goeth in to his neighbours wife whosoever toucheth her shall not be innocent Prov. 6. 28. 29. Livelinesse that is living or quicke flesh meaning soundnesse or the cured-skarre This seemeth to answere unto the word healed in verse 18. and so the Greeke here translateth it hugiasthen a healed-place and the Chaldee roshem a skarre or print and to these the old Latine version agreeth and the Hebrew doctors as is before noted on verse 23. The Hebrew also which properly signifieth Living is used for healing or recoverie as is shewed on verse 10. be that is become or have in it a bright-spot or white that is onely white without any red mixed see the notes on verse 19. Vers. 25. leprosie The reason and signification hereof was the same before noted on verse 20. Verse 26. somewhat darke not so white as any sort of leprosie see verse 6. seven dayes to weet one seven not moe as is before noted on verse 21. Vers. 28. an inflammation or skarre print character as the Greeke and Chaldee translate see verse 23. where also the meaning hereof is shewed Vers. 29. plague the Greeke addeth the plague of leprosie Vers. 30. a skall in Hebrew Nethek which is a name peculiar to the Leprie on the head or beard not on other places and it hath the name of breaking or plucking-up And so the Greeke also nameth it Thraâ—sma a broken sore The Hebrewes describe it thus The plague of the head or beard is when the haire that is on them falleth off by the rootes and the place of the haire remaineth bare and this is that which is called Nethek Maimony treat of Lepr chap. 8. sect 1. or of the beard this teacheth that they are counted two severall saith Maimony ibidem sect 14. Haire is both an ornament to the body and a signe of naturall strength as proceeding from kindly heat and moisture which when they faile and corrupt humors come in place there breedeth a leprosie in the bodie whereby God figured a like estate in the soule destitute of the heat of his spirit and moisture of grace and replenished with sinfull corruption Vers. 31. no blacke haire for black haire is a signe of healing vers 37. as in nature it signifieth health and strength of bodie wherefore Christs lockes are in mysterie said to be blacke as a Raven Song 5. 11. Yelow haire and thin or small is a signe here of the leprie verse 30. as arguing decay and corruption of nature And the yelow haire spoken of in this businesse as the Hebrewes say is that which is of the colour of gold and that which is called thin or small is that which is short but if it be long though it be yellow as gold it is no signe of uncleannesse Two yellow small haires are a signe of uncleannesse whether they be one hard by another or one farre from another whether they be in the midst of the skall or in the edge of it whether they be there before the skall or the skall be there before the yellow haire it is a signe of uncleannesse Maimony in treat of Lepr chap. 8. sect 4. 5. the plague that is him that hath the plague as verse 4. So in verse 33. Vers. 33. shave himselfe The manner hereof they say was this he shaved the haire that grew without the skall and left two haires close by it that they might discerne whether it spred or no. Maimony in Lepr chap. 8. sect 3. the second time and no more There is no shutting up for the skall more theâ— two weekes and if after he be released there grow yellow haire therein or it spread he shall then be pr 〈…〉 ced uncleane Maimony in Lepr chap. 8. sect 2. See before on verse 6. Vers. 37. stand in his eyes in Chaldee stand as it was to weet at a stay without spreading see v. 5. So the Greeke saith if before him it abide in the place blacke haire See the notes on verse 21. The blacke haire freeth not a man in skalls unlesse there be at least two haires neither doe they free a man 〈◊〉 length be such as the top of them may bow towards the root of them c. If two haires grow up one blacke and another white or yellow one long and another short they free not a man The skall that is pronounced â—â—cleane for the yellow haire or for the spreading if there grow blacke haire in it and he be pronounced cleane although the blacke haire goe away yet is he cleane untill other yellow haire grow in it or it spread furtherâ— gaine after the blacke haire is gone for it is said iâ— skall is healed he is cleane When it is healed he is cleâ—â— although signes of uncleannesse be in the place M 〈…〉 ny treat of Lepr chap. 8. sect 6. 7. 8. he is cleane and the Priest c. Hereupon Sol. Iaâ—châ— noteth Loe the uncleane whom the Priest pron 〈…〉 eth cleane is not cleane Teaching that the truth of 〈◊〉 mans estate discerned by the Law and word of God which is the truth Ioh. 17. 17. made the man cleane or uncleane and not the sentence 〈◊〉 the Priest if it swarved from the Law Verse 39. darkish or somewhat-darke as in v. 6. So that their whitenesse saith Sol. Iarchi is not strâ—â—gâ— but somewhat-darke a freckled-spot
grapes which remain afterward are 〈◊〉 for any man c. Maim in Mattanoth gnan chap. 1. sect 9. 10. 11. I am Iehovah by whose commandement this law was stablished in Israel to the end that they might remember their owne poverty and bondage which they indured in Egypt and that by doing these works of mercy the Lord might blesse them in all the work of their hands Which reasons M ses rendteth of this precept in Dent. 24. 19. 22. Vers 11. not steale see the notes on Exod. 20. 15. In that he speaketh as to many ye shall not Chazkuni here gathereth that he that seeth one steale 〈◊〉 holdeth his peace he also stealeth as doth the principal in the theft falsly-deny in Greeke not lye it is a generall word for lying or denying of things in respect either of God as Prov. 30. 9. or of men as Lev. 6. 2. And unto this latter of denying other mens goods that are in their hand doe the Hebrewes referre this prohibition Maimony rom 3. treat of Oathes ch 1. s. 8. deale falsly or lye in violating covenants as Gen. 21. 23. Psal. 44. 18. or swearing falsly or any other way Ver. 12. to falshood or falsly in Greek to an unjust thing The contrary is required Thou shalt sweare the Lord liveth in Truth in Iudgement and in Instice Ierem. 4. 2. And Gods Name is of large signification as is noted on Exod. 20. 7. so that whether one use any of Gods proper names or describe him by other words as hee that liveth for ever bee that created heaven and earth c. as Rev. 10. 6. or any the like it is a full oath And by swea 〈…〉 is understood cursing also which is of the same nature as in Gen. 24. 8. 41. the same thing is called an 〈◊〉 and a curse or exsecration So the He 〈…〉 canons say Whether one sweare by Gods proper name or by any of his surnames as by him whose 〈◊〉 is Gracious or whose name is Mercisull or any the like an any language loe it is a full oath And so an 〈◊〉 and a curse is an oath As when a man saith Cursed 〈◊〉 be of the Lord or of him whose name is Gra 〈…〉 Mercifull who soever hath eaten this thing and himselfe hath eaten it loe he hath sworne falsly Likewise 〈◊〉 that saith nay nay twise by way of oath or yea yea and mentioneth Gods name or surname loe it is as if he 〈◊〉 sworne And so hee that promiseth I will not doe this or that and mentioneth Gods name or surname it is an oath Maimony in Misneh tom 3. treat of O 〈…〉 es ch 2. sect 2. c. not Profane or pollute but contrariwise shalt sanctifie it as Levit. 22. 32. The wordnet in the former branch is here againe necessarily understood as often in the scripture and so the Greeke version addeth it ye shall not profane By this not onely false but rash vaine unadvised needlesse oathes and all other abuses of Gods name are forbidden as is noted on Exodus 20. 7. The Hebrews say Although he that sweareth vainly or falsly bebeaten by the Magistrate and being a sacrifice to the Priest yet is there not a 〈…〉 made thereby for all the iniquity of his oath for it is written in Exodus 20. 7. the Lord will not hold him innocent he is not freed from the judgement of the God of heaven untill bee have his payment from him for the great Name which he hath profaned as it 〈◊〉 written Thou shalt not profane the name of the Lord thy God I am the Lord. Therefore a man must beware of this iniquity more then of all transgressions This is me of the heavy iniquities although for it there bee as eutting off nor death by the Magistrates yet is 〈◊〉 in it a profanation of the holy Name which is greater then all iniquities It is necessary to warne children much and to teach their tongues the words of truth without swearing that they fall not into a custome to sweare continually as doe the heathens And this thing 〈…〉 eth as a dury upon their parents and upon school 〈…〉 sters And it is a great good thing for a man 〈◊〉 to sweare at all Maimony treat of Oathes ch 12. sect 1. 2. 8. 12. Accordingly are wee to understand the doctrine of our Saviour when hee saith S 〈…〉 not at all Mart. 5. 34. Whereby he forbiddeth not the lawfull use of oathes commanded of God Deut. 6. 13. but all abuse in common speech which was and is accustomed most sinfully to the high dishonor of God Vers. 13. fraudulently-oppresse in Greeke doe 〈…〉 or injurie This word signifieth to oppresse by 〈◊〉 the next to oppresse-by-violence see the 〈◊〉 Lev. 6. 2. Both these did Iohn the Baptist 〈…〉 bid unto the souldiers Luk. 3. 14. rob or violently-oppresse and plucke-by-force as it is said of Benâ—jah he plucked the speare out of the Egyptians 〈◊〉 2 Sam. 23. 21. For these sinnes fraudulent 〈…〉 and robbery the Prophets doe often blame Israel Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from covetousnesse as is said they covet fields and take them by rapine Mich. 2. 2. and proceedeth unto murder as he that is greedy-of-gaine taketh away the life of the owners thereof Prov. 1. 19. The Hebrewes say Who so desireth his neighbours house wife goods or any other thing which it is possible for him to get of him when he hath thought in his heart how he might get that thing and his heart is allured with the thing he transgresseth this Law Thou shalt not desire Deut. 5. 21. and Desire is not but in the bea rt onely Desire bringeth a man to Coveting and Covetize bringeth him to Robbery For if the owners will not sell the thing though he would give a great price then falleth he to rapine Mic. 2. 2. And if the owners stand up against him to rescue their goods or to forbid him to rob then he falleth to shedding of blood Goe and learne by the fact of Achab and Naboth Loe thou maist learne that he which Desireth transgresseth one prohibition and he that getteth the thing which he desireth by importuning the owners or requesting it of them transgresseth two prohibitions therefore it is written Thon shalt not Covet and Thou shalt not Desire And if he take it by robbery he transgresseth three prohibitions And who so robbeth his neighbour of the worth of a farthing is as if he tooke his life from him Prov. 1. 19. Maimony in treat of Robbery ch 1. s. 10. c. If a man finde and keepe backe a thing which his neighbor hath lost he transgresseth also this Law as is noted on Deut. 22. 1. the worke that is the wages for the worke as the Greeke translateth it wages So in Iob. 7. 2. an hireling looketh for his worke that is for the reward of his worke and in Ier. 22. 13. Woe unto him c. that
your land V. 34. injoy accept as v. 41. or pay accomplish her Sabbathes meaning her seventh yeeres which the Chaldee calleth releases or remissions whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing as in Ioh 14. 6. till hee accomplish as an hireling his day though there also it may meane a contented-acceptation and injoying of that which was desired V. 35. it shall rest or it shall keep-sabbath both from the people the unworthy inhabitants and from their tillage thereof as the law required Lev. 25. 4. Which being a precept figuring the sanctimonie of the church was not kept whiles they defiled the land by their iniquities as Lev. 18. 27. Wherefore whiles the land lay desolate it should as it were be well pleased and contentedly injoy the rest which God would give it from their sinning upon ii This was fulfilled when they were 70. yeeres captives in Babylon as appeareth by 2 Chron. 36. 21. where it is said Vntill the land had injoyed her Sabbathes as long as she lay desolate she kept Sabbath to fulfill seventie yeeres rested not in your sabbathes This sheweth that it was not the outward rest and intermission of the land which God chiefly intended by that law Lev. 25. for those Rests the land injoyed but the resting from sinne by the people that dwelt thereon even as the Sabbath day was also a signe of their sanctification See the notes on Levit. 25. 4. Vers. 36. a softnesse or tendernesse that is a faintnes or fearefulnesse and as the Chaldee translateth it a breaking or discouragement So softnesse is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe or a tossed leafe which the Greeke translateth caried meaning with the winde and as in Thargum Ionathan it is explained a leafe that is plucked from the tree This judgement in Iob 15. 21. 22. is opened thus A sound of feares is in his eares in peace the destroyer will come upon him he beleeveth not to returne out of darkenesse and he is waited for of the sword c. as fleeing from a sword Hebr. the flight of a sword which the Greeke explaineth as they that flee from batteil and the Chaldee as a flight from before them that kill with the sword So Solomon saith The wicked fleeth where no man pursueth Prov. 28. 1. Vers. 37. shall fall or stumble-downe through weakenesse or through hast as they flee they shall fall one on another before a sword Chaldee before them that kill with sword power-to-stand Heb. standing or uprightnesse contrary to the blessing in verse 13. The Greeke translateth ye shall not be able to withstand your enemies Vers. 38. shall perish c. or shall be lost The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing or lost sheepe their sheepheards have caused them to goe astray c. Vnto this curse of the Law the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria and the Outcasts in the land of Egypt and shall worship Iehovah in the 〈◊〉 at Ierusalem eat you up in Chalden conâ—ume you that it ye shall dye in the land of your captivine Vers. 39. pine away in Chaldee melt away to pine in iniquite is to consume and perish in the punishment for iniquitie whereupon this people complained If our transgressions and our sinnes be upon us and we pine away in them how should wee then live Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left the remnant-according to the election of grace Romans 11. 5. who by their chastisements are brought to a sight and sorrow for their sins as in Ezek. 36. 31. ye shall lothe your selves in your own sight for your iniquities of their fathers the Chaldee expoundeth it in the sins of their evill fathers which they retain in their hands they shal melt-away with theÌ„ Vers. 40. And they shall that is And if they shall confesse as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made in Dan. 9. 3. 4. 5. c. and Nehemiah Neh. 1. 4. 5. 6. 7. c. and 9. 1. 2. 29. 30. c. when with fasting and prayer they confessed their owne and their forefathers sinnes And from hence the Hebrewes doe gather that they should humble themselves and fast certain daies in the yeere for the calamities that have befallen their forefathers such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like wherein they stir up their hearts unto repentan by memoriall of their owne evill deeds and the deedes of their fathers which caused those diffesses to come upon them Moreover they say W 〈…〉 o seeth the cities of Iudah in their desolation saith Thy holy cities are à wildernesse as in Esa. 64. 10 and re 〈…〉 his clothes If he see Ierusalem in her desolation be faith Ierusalem is a wildernesse c. If hee see the Sanctuarie desolate he saith Our holy and our beautifull house c. as in Esa. 64. 11. and rendeth his clothes Hee rendeth them with his hand all the clothes that are upon him untill he be naked down to the heart And he never soweth up those rent plico 〈…〉 But all their fasts they say shall cease in the â—â—yes of Christ and not so onely but they shall be 〈◊〉 a good day or festivitie and to dayes of joy and 〈…〉 as it is written in Zach. 8. 19. Thus saith the Lord hosts the fast of the fourth moneth and the fast of the fift and the fast of the seventh and the fast of the tenth shall be to the house of Iudah joy and gladnesse and chear full solemne-feasts therefore love the truth and â—â—nce Maim tom 1. in Taanioth chap. 5. sect 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities and they fast not 〈◊〉 to the Lord but as he cried and they would 〈…〉 eate so they cry and he will not heare because they have refused Christ who is our Peace and whose glory dwelt amongst us full of grace and truth Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me in Chaldee against my word contrary Hebr. in conntrarietie Chaldee in hardnesse stubbornely as vers 21. 27. Vers. 41. uncircumcised heart which the Chaldee expoundeth grosse or foolish heart and Targum Ionathan their proud heart It meaneth also an unbleeving and disobedient heart which resisted the Spirit of God according to that saying Yee stiffe necked and uncircumcised in heart and earesâ— yee doeâ— alwaies resist the holy Ghost Act. 7. 51. This hee speaketh because the true circumcision is in the liners and in the spirit Romans 2. 29. whereupon the Prophet complaineth all the house of Israel are uncircumcised in heart Ierom.
or the value of persons beasts houses or lands concerning which the Law is here given The Hebr. say A vow is parted into two parts 〈◊〉 the first is thaâ— whereby a man restraineth himselfe from lawfull things as when hee saith such or such fruits be unlawfull 〈◊〉 me al these 30. 〈◊〉 for ever 〈◊〉 The 2. is that wherby he bindeth himselfe to give â—t oblation which he was though he that estimateth survivs yet he is free For there is no estimation of the dead and he that is estimated must needs stand in judgement If be say Such a mans price be upon me and he stand injudgement and dye before they have determined his price loe he is free for there is no price of the dead Ma 〈…〉 in Erachin c. 1. s. 21. 23. can attaine that is according to his abilitie as in Lev. 14. 21. 22. So the Greeke translateth is able Thus God would not suffer his holy name to be abused by any but even the poorest man that made a vow was to pay or remaine a perpetuall debter that all might learne not to bee rash with their mouthes not to let their hearts bee hasty to utter a word before God nor suffer their mouth to cause their flesh to sinne for God hath no pleasure in sooles Eccles. 5. 2. 4. 6. Of this the Hebrewes say All the estimations appointed in the Law he that estimateth is to give them if he be rich But if he be poore and his hand cannot attaine it he is to give all that is found in his hand though it be but one shekel and he is discharged Lev. 27. 8. And they make account that he is to give though it be one shekel if he have but one shekel for that it is said in v. 25. All thy estimation shall be according to the shekel of the Sanctuary Loe thou art taught that in the estimations there is no lesse then a shekel neither moe then fifty If there be not found in his hand so much as a shekel they may not take of him lesse then a shekel but leave all upon him as a debt and if he be able and grow rich her shall give the whole estimation appointed in the Law A rich man that estimateth or vometh and groweth poore or that estimateth when he is poore and groweth rich he 〈◊〉 bound to pay the estimation of the rich What is the difference betweene him that oweth the estimation of the poore him that oweth the estimation of the rich c. He that oweth the estimation of the poore when they have taken of him all that his hand attaineth to though but one shekel if afterward he waxe rich he is not bound to pay it But if he owe the estimation of the rich the rest of the estimation remaineth upon him till hee bee rich und hee is to pay the estimation which is upon him He that expresseth the estimation and saith my estimation be upon me fifty shekels or such a mans estimation be upon me thirty shekels he is not to be judged according to that a huâ— his hand can attaine but they take all that is found in his hand and the rest lyeth upon him as a debt till he be rich then he must give it He that saith Lot upon me be an estimation absolute and 〈…〉 sseth it not c. he is to be judged according to his ability as others that doe estimate They that owe estimations and prices men may take pannes of them and take of them by force so much as they have vowed and are not bound to restore them their pawne by day or by night And they may sell all that is sound to be theirs of unmoveable goodt and of moveable of apparell housholdstuffe servants and cattel and make payment out of them all But they may not sell his wives apparell nor his childrens c. Maimony in Erachin chap. 3. sect 2. 3. c. 14. Vers. 9. a best in Greeke of the beasts whereof a 〈◊〉 is offred meaning of the bullock sheep or goat unble mished which he shall separate by a vow as in vers 2. all that he giveth or as the Greeke trans 〈…〉 whosoever giveth of these shall bee holy for the altar of the Lord or the price thereof holy for the maintenance of the sanctuary Thus the Hebrewes understand it because they thinke that such beasts as were meet for the altar might not be sanctified to any other use then upon the altar but if a man hath sanctified it for other use then the price of it valued by the Priest was for that other use and the beast for the Altar He that sanctifieth his beasts absolutely or sanctifieth his goods absolutely they provide that all perfect beasts meet to be offred on the altar the males bee sold for Burnt-offrings and offred up for Burnt-offrings and the females be sold and offred for Peace-offrings and the prices fall to the maintenance of the Sanctuary for that which is absolutely sanctified is for the maintenance of 〈◊〉 house And of this is that spoken in Lov. 27. 9. M 〈…〉 in Erachin ch 5. sect 7. Vers. 10. not alter or not scourse it nor change it two words are use of one signification to shew the weight of this law whereby God forbiddeth and punisheth mens levity and inconstancy in holy things whether these vowes here spoken of or any other The Hebrew canons say Whosoever changeth is to be beaten by the Magistrate for every beast that he changeth Lev. 27. 10. Maimony tâ—m 3. in Temurah or treat of Change ch 1. sect 1. or a bad for a good Though a man would give a better then he had vowed the Law suffereth him not to change For as the Hebrewes say the nature of man inolineth to increase his wealth and to spare his goods and though he have vowed and sanctified 〈◊〉 may be he will turne and repent and redeeme it for lesse then it is worth c. and when he cannot redeeme it he will change it for a worse then it And if hee 〈◊〉 have leave given him to change a bad for a good 〈◊〉 would change a good for a bad and say it is good Therefore the scripture absolutely forbiddeth him to change and mulcteth him if he changeth saying Then it and the exchange thereof shall be holy l. â—v 27. 10. And all these things are to sul due his evill concupiscence 〈◊〉 to rectifie his minde And the many judgements the are in the Law are no other them counsells from farre from God who is great in counsel to rectifie the knowledge and to direct all workes And so hee saith in Prov. 22. 20. 21. Have not I written unto thee excellent things in counsels and knowledge that I might make thee know the certainty of the words of truth that thou mightest answer the words of truth to them that send unto thee Maim in Temurah chap. 4. sect 13. if changing he shall change that is if at all or any way
clothes meet to have the Fringe so long as a man puts them not on but foldeth and layeth them up they are not bound to have the fringe for it is not a dutie in respect of the garment but in respect of the man which hath the garment Maim in Zizith ch 3. sect 1 5. 10. upon the Fringe or with the Fringe a ribband or a threed as the word is Englished in Iudg. 16. 9. or a lace as in Exod. 39. 31. it hath the name of twisting or wreathing The Greeke and Chaldee translate it a threed and so it is explained by the Hebrew Doctors who also say whether they were threeds of white or threeds of blew if he would make them of twisted threeds hee might so doe and though the threed were twisted of eight threeds a ribband made of them it was counted but one threed The threeds of the fringe whether white or blew must be spun for the fringe by name Maimony in Zizith c. 1. s. 10 11. of blew or of skie-colour The Hebrews say the blew spoken of in the law in every place is wooll dyed and like the cleare firmament And the blew for the Fringe must be died in a knowne die that will continue in the faire color and not change and whatsoever is not so died is unlawfull for the Frings though it be like the colour of the FirmameÌ„t The die for this blew was made they say with the bloud of the Chalazon which is a fish of blew colour the bloud of it is black as inke it is found in the salt sea And with that bloud they mix vermillion c. Also it must be died for the Fringe by name Maim in Zizith ch 2. sect 1 2 3. and Talmud in Menacheth ch 4. As for the Fringe which they usually call the White because it was not commanded to be died it might be of any colour as the garment it selfe except blew whereof they write thus The garment which is all red or greene or of other died colours they make the white threads 〈◊〉 Fringe thereof like the died colour thereof greene if it be greene or red if it be red If it be 〈◊〉 blew then they make the white the Fringe thereof oâ— other colours any save blacke for that will turne and appear blewish they tie upon all one threed of 〈◊〉 like as they doe in other Fringes which are not 〈◊〉 Maim ibidem ch 2. sect 8. By reason of this different colour they also say There are foud in the commandement of the fringe two commandements that a man make on the skirt a branch issuing out of it and that he tye upon the branch a threed of blew Num. 15. 38. And the blew hindereth not the white neither doth the white hinder the blew A 〈…〉 if a man have no blew hee maketh the white alone c. Though one hindereth not another yet are they not two commandements but one Our former wise meÌ„ have said from these words And it shall be unto you for a Fringe Num. 15. 39. this teacheth that both of them are one commandement And the foure Fringes on the foure skirts doe hinder one another so that one may not be without another for they foure are one commandement Deut. 22. 12. A 〈…〉 he that weareth a garment wherein is the white Fringe or the blew ribband or both of them together he keepeth one commanding precept Maim in Zizith ch 1. sect 3 4 5. Verse 39. for a Fringe By the institution of God it was made unto them a Fringe and so a religious signe to helpe their memories and to further their sanctification wherefore they used to sanctifie this as all other like divine ordinances by prayer and when they put on this garment they blessed the Lord their God the King of the world which sanctified them by his commandements and co 〈…〉 them to array themselves with Fringes And wheâ—â—ever they clothed themselves herewith in the day-time they blessed for them before they put them on But they blessed not for the Fringes at the time 〈◊〉 the making of them because the end of the commanâ—ement is that they should be arrayed herewith M 〈…〉 in Zizith ch 3. s. 8. that ye may see it or and ye shall see or looke upon it on your selves and one on another Wherefore the Hebrews say A 〈…〉 man was bound to weare the Fringe for though hee saw it not others did see it Maim in Zizith ch 3. sect 7. By many meanes of sundry sorts God warned his people of old to walke religiously and holily before him and it is observed by some of themselves that The holy blessed God left nothing iâ— the world wherein he gave not some commandement to Israel if they went out to plow he said Thâ—s shalt not plow with an oxe and an asse together Deut. 22. 10. if to sow Thou shalt not sow with 〈◊〉 kindes Lev. 19. 19. if to reape Thou shalt not 〈◊〉 reape the corner of thy field c. Levit. 19. 9. 〈…〉 knead their dough Of the first of your dough 〈◊〉 offer a cake Num. 15. 20. if they killed 〈◊〉 They shall give unto the Priest the shoulder it s two cheekes c. Deut. 18. 3. if they found a 〈◊〉 nest Thou shalt send away the D 〈…〉 e Deut. 22. 6 〈◊〉 if they caught wild beast or fowle He shall powre out the bloud thereof and cover it with dust Levit. 17. 13. if they planted Ye shall count as uncircumcised the uncircumcision thereof c. Levit. 19. 23. if they had a man-child borne the fore-skinne of his flesh shall be circumcised Lev. 12. 2. if they buried the dead Ye shall not cut your selves c. Deut. 14. 1. if they shaved themselves Ye shall not round a corner of your head c. Lev. 19. 27. if they builded an house This shalt make a battlement c. Deut. 22. 8. And thou shalt write them upon the posts c. Deut. 6. 9. if they cloathed themselves Ye shall make ye a Fringe c. Chazkunion Num. 15. and remember all This was the spirituall use of this ordinance that it mought lead them unto a continuall remembrance and practise of all the Law without which the outward rite was vaine The many threeds of the Fringes on the foure skirts of their garment signified the many commandements of God which they should put upon them to be as it were cloathed with them and to walke in them the heaven-coloured ribband taught them an heavenly affection to all the Law and an holy conversation and led them spiritually to put on the wedding garment Matth. 22. 11. the Lord Iesus Christ Rom. 13. 14. the whole armour of God Ephes. 6. 11. and the new man which after God is created in rightiousnesse and holinesse of truth Ephes. 4. 24. that their conversation might be in heaven Phil. 3. 20. From these words The Hebrew Doctors say A man should alwayes be carefull to array him-selfe with
Maimony in Pharah adummah or Treat of the Red heiffer chap. 1. sect 1. perfect in Greeke without blemish As all sacrifices were to be unblemished Levit. 22. so this but the perfection here spoken of the Hebrewes referre to the colour also that it be perfect in rednesse because if it have but two haires blacke it is unlawfull saith Sol. Iarchi The same is affirmed also by Maimony If it have two haires white or blackâ— c. it is to be refused Maimony in Pharah ch 1. sect 2. no blemish If it hath had a wenne or wart and it be cut off though red haire be growen in the place yet is it disallowable All blemishes that disable the holy things disable this heiffer If it have beene cut out of the mothers body or beene the price of a dog or hire of an whore Deut. 23. 18. or beene torne or beene abused by man-kind Levit. 20. 15. it is unlawfull For whatsoever maketh holy things unlawfull for the Altar maketh the heiffer unlawfull Maim in Pharah c. 1. sect 6 7. yoke that is which hath not beene used of men for any worke and this is peculiar to this heiffer for other sacrifices were not disabled by the yoke or any worke save the heiffer for expiation of murder Deut. 21. 3. This heiffer excelleth other holy things for worke done by it disableth it As the yoke spoken of concerning the heiffer Deut. 21. maketh all other worke like the yoke so in this heiffer c. But the yoke disableth her whether it be in the time of working or not whereas other works disable her not save in the time of working As if one binde a yoke upon her although shee hath not ploughed with it she is unlawfull but if one tooke her in to tread out corne as Deut. 25. 4. she is not made disallowable untill he tread out corne with her and so in all like cases Maim in Pharah ch 1. sect 7. As other sacrifices of beasts prefigured Christ â—o this in speciall figured him red in his humane nature and participation of our afflictions Esai 63. 1 2. Heb. 2. 14. 17 18. perfect and without blemish of sinne both in his nature and actions Luke 1. 35. 1 Pet. 1. 19. and 2. 22. without yoke as being free from the bondage of sin and corruption and from servitude to the ordinances of men in religion and as doing voluntarily the things that pertained to our redemption Lam. 1. 14. Ioh. 8. 33 34 35 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉 23. Ioh. 10. 17 18. Vers. 3. unto Eleazar hee was Aarons sonne and by doing this worke he was uncleane vers 7. wherfore Aaron himselfe who was the high Priest did it not Hence the Hebrewes say that An ordinary Priest was fit for to burne the heiffer for it is said Give her unto Eleazar the Priest and yet Aaron himselfe was living And by word of mouth we have beene taught that this was done by Eleazar and all other heiffers were done either by the high Priest or by a common Priest And he that did it was arayed with the foure ornaments of a common Priest whether he were the high Priest or an ordinary Priest that did it Maimony in Pharah ch 1. sect 11. 12. It figured that the worke of our redemption and purification from sinne should be the worke of Christs Priestly office Heb. 9. 9 13 14. He in performing the truth of this type was both Priest and sacrifice he shall bring The Greeke translateth they shall bring and so after they shall slay as if not Eleazar himselfe but some other at his appointment did it And the words following he shall slay her before his face seeme to imply so much that some other man did slay her before Eleazars face And it is frequent in Scriptures to make one the doer of a thing which he commandeth to be done as Pilate gave the body of Christ to Ioseph Mark 15. 45. that is commanded it to be given Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen 39. 22. and 48. 22. without the campe which figured Christs suffering without the gates of Ierusalem Hebr. 13. 11 12. So in ages following they burned this heiffer without Ierusalem as in the Hebrew records it is said They burne not the Heiffer but without the mountaine of the house of God as it is written And he shall bring her forth without the campe Numb 19. 3. and they use to burne it on mount Olivet Maimony in Pharah ch 3. sect 1. Without the Campe malefactors were to be put to death Lev. 24. 10. Num. 15. 36. one shall slay her a stranger or other man did slay her and Eleazar beheld it saith Sol. Iarchi on this place So in vers 5. he shall burne the heiffer in his eyes that is another man shall burne her in Eleazars sight which is confirmed by vers 7 8. where first the Priest Eleazar is commanded to wash his cloathes and after hee that burned her was to wash his cloathes so that these were divers men Hence also the Hebrewes say They may not slay two red heiffers at once for it is written And he shall slay her Maim in Pharah ch 4. sect 1. Vers. 4. with his finger figuring the finger that is the Spirit of our Priest Christ Iesus whereby he hath sprinkled the way for us into heaven and our hearts from an evill conscience that we may have accesse thither by his bloud Heb. 9. 22 23 24. and 10. 19 20 22. For as the fiâ—ger of God Luk. 11. 20. is interpreted the Spirit of God Matth. 12. 28. so the finger of the Priest here signified the Spirit of our High Priest Christ by the power whereof our way is prepared into the kingdom of God through the applying and sprinkling of his owne bloud Heb. 12. 24. and 10. 19. 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrewes gather from this precept that it was unlawfull to receive the bloud in a vessell because it is said the Priest shall take of her bloud with his finger Maim in Pharah ch 4. sect 4. directly before the Tent that is towards the fore-part or doore of the Tabernacle The Priest stood without the camp where the heiffer was slaine and there sprinkled towards the Sanctuary seven times which is a full and compleat number as is noted on Levit. 4. 6. and that place being a figure of Heaven Hebr. 9. 24. this sprinkling thitherward typed out how liberty should be procured for Gods people to enter into the holiest by the bloud of Iesus by the new and living way which he hath consecrated for us Hebr. 10. 19 29. By the Hebrew Canons If he sprinkled the bloud and not towards the Sanctuary it was unlawfull Likewise if he did slay or burne her and not over against the Sanctuary it was unlawfull Maimony in Pharah ch 4. sect 5. Vers. 5. one shall burne that is some shall burne in Eleazars sight or Eleazar shall cause it to be burnt
one of those fiery serpents a figure of Christ as himselfe hath opened it saying As Moses lifted up the serpent in the wildernesse even so must the Son of Man be lifted up Ioh. 3. 14. For as this had the similitude of a serpent but had no venome so Christ had the similitude of a sinfull man yet without sin Heb. 4. 15. upon a pole or for a signe the originall Nes signifieth an ensigne or banner lifted up on high and is here by the Grecke and Chaldee translated a signe meaning a pole or pertch which is usually set up for a signe or signification of some thing And hereupon our Saviour useth the word of lifting up or setting on high in Joh. 3. 14. meaning of his crosse upon which he was lifted up at his death or of the the preaching of him crucified as elsewhere he likewise saith When ye have lifted up the Son of Man Ioh. 8. 28. and againe when he signified What death he should die he said And I if I be lifted up from the earth will draw all men unto me Ioh. 12. 32. So the setting of this Serpent on a pole or signe was a figure unto them of Christ to be crucified and preached unto the world for salvation when hee looketh upon it shall live or then he shall see or looke upon it and he shall live so implying both a commandement and a promise And this was the reason of the putting it upon a pole that the people which were farre off might presently see it every man from his place As the Serpent lifted up was a figure of Christ so the looking upon it signified faith in Christ as it is written At that day shall a man looke to his Maker and his eyes shall have respect to the holy one of Israel Esay 17. 7. And thus our Lord himselfe expoundeth it As Moses lifted up the Serpent in the wildernesse even so must the Sonne of Man be lifted up that whosoever BELEEVETH in him should not perish but have eternall life Iohn 3. 14 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus Hee shall looke upon it and live if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith when they submitted their heart unto their Father which is in heaven they were healed otherwise they perished shall live that is shall bee healed and have his life and health continued as in Esay 38. 21. he shall live that is shall recover or be cured And by this recovery and continuance of naturall life was figured life eternall to all that beleeved in Christ Iohn 8. 15. who is the root of Iesse standing up for an ensigne of the people whereunto then at 〈◊〉 should seeke Esay 11. 10. And the worke of 〈◊〉 was hereby lively signified As they that were bitteâ— with these sâ—rpents if they looked upon their sores and not to the signe 〈…〉 cted of God they died so they that are bitten with sinne if they six their eyes therâ—â— though with repeâ—â—ance and looke not unto Christ doe despaire and die Matth. 27. 3. 〈◊〉 As they if they sought to Surgeons or Physitians or used salves or medicines of their owne or others perished so whosoever seeketh to any but Christ or endevoureth by his owne workes or sufferings to have life with God dieth in his sinnes Ioh. 8. 24. Gal. 5. 4. As the brasen serpent was an unlikely thing in humane reason to heale such deadly wounds so Christ crucified is unto the Iewer a stumbling-blocke and unto the Greekes foolishnesse but unto them which are called both I wes and Greekes Christ is the power of God and the wisdome of God 1 Cor. 1. 23 24. Vers. 9. a serpent of Brasse which metall besides that is of a fiery colour Ezek. 1. 7. Rev. 1. 15. and so might resemble the colour of the serpent◠〈◊〉 is also strong and durable and in that respect might figure out the strength of Christ who was inabled by the power of the God-head to endure aâ—d overcome all 〈…〉 is tribulations otherwise than any man could whereupon Iob faith in his sorrows Is my strength the strength of stones or is my flesh of brasse Ioh. 6. â—2 But unto the Prophet Christ shewed himselfe à man whose appearance was like the appearance of brasse Ezek. 40. 3. 〈…〉 for a signâ— as in vers 8. This was the worke of Moseâ— whereupon it is said As Moses lifted 〈◊〉 the Serpentiâ—g the wildernesse Iohn 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ that we might be justified by faith Gal. 3. 24. by his writings Christ is lifted up as an ensigne unto all peoples for he wrote of Christ Ioh. 5 46 and by the rigour of his Law which urgeth satisfaction for sinne â—nd curseth all transgressours Gl 〈…〉 was lifted up upon the crosse God sending his owne Sonne in the likenesse of sinfull flesh who by his sacrifice for sinne condemned sinne in the flesh Gal. 3. 10. 13. Rom. 8. 3. if a serpent or as the Greeke translateth When a serpent biâ— a man so that the serpents were not taken away from the people as they desired in 〈…〉 s. 7. but continued still as a 〈◊〉 to n 〈…〉 re the disobedient people only God provideth a remedy to heale the repentant and beleeving sinners Wherefore also the brazen serpent was not lâ—â—â— standing in that place but they carried it along thorow the wildernesse even into the land of Canaan where it continued many yeares 2 King 18. 4. Such is the worke of grace towards us 〈◊〉 this life for neither are our sinnes utterly taken from us in this life but wee have forgivenesse of them by the bloud of Christ 1 Iohn 1. 7 8 9 10. 〈◊〉 3. 2. neither are our tentations and afflictions wholly removed though wee beâ—â—â—ch the Lord therefore but we receive grace from him which is suffi 〈…〉 for us and his strength is 〈◊〉 perfect in weaknesse 〈◊〉 Cor. 12. 7 8 9. when hee beheld or and if he beheld or looked unto the serpent of brasse then he lived where Taâ—gum Ionathan addeth againe ad directed his heart to the name of the word of the Lord then he lived And the Author of the booke of Wisdome speaking of this serpent which hee calleth a signe of salvation saith Hee that turned himselfe towards it was not saved by the thing that he saw but by thee O God that art the Saviour of all Wisd. 16. 6 7. This sheweth the truth of Gods promises and signes that they give life to them that obey and beleeve in Christ and when God promiseth to powre out the Spirit of grace upon his people it is with these words They shall looke upon 〈◊〉 whom they have pierced Zach. 12. 10. Thus the iust shall live by his faith Habak 2. 4. and hee that heareth the word of Christ and beleeveth on him that sent him hath everlasting life and shall not come into condemnation but
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
follow them See Exod. 23. 33. As the nations were to be destroyed so their idolatrous service was to be abolished that none of their customes should be retained in Israel How did Heb. How will that is how use they to serve Hereupon the Hebrewes say Thou maist not inquire or aske concerning the way of the service of an idoll how it is although thou serve it not for this thing 〈…〉 to turne after it and to doe as they doe Maimony treat of Idolatry ch 2. sect 2. will I doe not unto idols but to the Lord as the next verse manifesteth So not onely the worship of false gods but false or idolatrous worship of the true God is here forbidden and all imitation of Idolaters is condemned So in Levit. 18. 3. Vers. 31. every abomination the Chaldee expoundeth every thing that is abominable before the Lord in Greeke the abominations which the Lord hateth to their gods the Chaldee expounds it to their idols This one particular of burning their children is named all other being implyed because herein they shewed most zeale and love as Abraham for sacrificing his sonne at Gods command is highly commended Gen. 22. 12. and Israel when they would shew themselves most studious to please the Lord inquired about giving the fruit of their body for the sinne of their soule Mich. 6. 7. and sometime practised this abomination Psal. 106. 37 38. Ezek. 23. 37 39. But God here condemneth the most fervent devotion of Idolaters Vers. 32. Every word or thing in Chaldee every commandement Hereby God appointeth his owne word and law to bee the onely rule of his service without imitating the customes of others or devising any thing of their owne So in Levit. 18. 4. Deut. 4. 1 2. CHAP. XIII 1 The Prophet that inticeth to idolatry though he give signes which come to passe must not bee hearkened unto but put to death 6. The brother childe wife or friend that inticeth to idolatry must not bee bearkened unto spared or concealed but stoned to death 12 The citie that revolteth to serve other gods after due inquiry must bee smitten with the sword men and beasts utterly destroyed the spoiles burned the citie ruined for ever and none of that execrable thing reserved IF there arise in the middest of thee a Prophet or a dreamer of dreames and hee give unto thee a signe or a wonder And the signe commeth or the wonder which hee spake unto thee saying Let us go after other gods which thou hast not known serve them Thou shalt not hearken unto the words of that Prophet or unto that dreamer of a dreame for Iehovah your God tempteth you to know whether you be the lovers of Iehovah your God with all your heart and with all your soule After Iehovah your God shall yee walke and him yee shall feare and his commandements shall ye keepe and his voice yee shall obey and him you shall serve and unto him shall ye cleave And that Prophet or that dreamer of a dreame shall be put to death because hee hath spoken revolt against Iehovah your God which brought you forth out of the land of Egypt and redeemed thee out of the house of servants to thrust thee out of the way which Iehovah thy God commanded thee to walke therein and thou shalt put away the evill from the middest of thee If thy brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome or thy friend which is in thine owne soule entise thee in secret saying Let us goe and serve other gods which thou hast not knowne thou nor thy fathers Of the gods of the peoples which are round about you nigh unto thee or farre off from thee from the one end of the earth even unto the other end of the earth Thou shalt not consent unto him nor hearken unto him neither shall thine eye spare him neither shalt thou pitty neither shalt thou conceale him But killing thou shalt kill him thine hand shall be first upon him to put him to death and afterwards the hand of all the people And thou shalt stone him with stones and he shall die because hee hath sought to thrust thee away from Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants And all Israel shall heare and feare and shall doe no more as this evill thing in the middest of thee If thou shalt heare say in one of thy cities which Iehovah thy God giveth to thee to dwell there saying Certaine men the sons of Belial are gone out from the middest of thee and have thrust away the inhabitants of their citie saying Let us goe and serve other gods which yee have not knowne Then shalt thou enquire and shalt search and shalt aske diligently and behold if it be truth the word certaine this abomination is done in the middest of thee Smiting thou shalt smite the inhabitants of that citie with the edge of the sword utterly destroying it and all that is therein and the cattell thereof with the edge of the sword And all the spoile of it thou shalt gather into the middest of the street thereof and shalt burne with fire the citie and all the spoile thereof everie whit to Iehovah thy God and it shall be an heape for ever it shall not bee built againe And there shall not cleave to thy hand ought of the cursed thing that Iehovah may turne from the burning of his anger and may give unto thee tender mercies and may have tender mercie on thee and multiplie thee as hee hath sworne unto thy fathers When thou shalt obey the voice of Iehovah thy God to keepe all his commandements which I command thee this day to doe that which is right in the eies of Iehovah thy God Annotations IF there arise or when there shall stand up by which word is signified the open and bold cariage of deceivers Moses having from the first commandement taught the doctrine of one only God whom wee should in faith love and obedience have to bee ours and give our selves to him and from the second commandement taught the right way of serving this God according to his owne word doth now from the third commandement teach to beware of the abuse of Gods name and word unto vanity heresie or idolatry and so generally warneth Israel to take heed lest they transgressed the first and second commandements by the breach of the third in the middest of thee speaking to Israel amongst whom many false prophets did arise 2 Pet. 2. 1. Vnto which danger all Churches are subject as it is said Moreover of your owne selves shall men arise speaking perverse things Act. 20. 30. a Prophet a publike seducer touching whom hee giveth warning first as afterwards of the private in v. 6. c. What a Prophet signifieth is noted on Gen. 20. 7. and Exod. 7. 1. dreames this was one of the waies by which prophesie came of old
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.
without seed Deut 25. 5. Brethren by the mothers side only are not counted for brethren in the case of inheritance or of taking the brothers wife and putting off the shooe but are as if they mere none for there is no brotherhood but by the fathers side Strangers that are become Proselytes and servants which have their freedome have no brotherhood at all but are as strangers one to another c. Maimony tom 2. in Iibbum or treat of taking the Brothers wise chap. 1. sect 1. 7 8. So in the Gospell this case is propounded to our Saviour in generall termes Moses said if any man die Matt. 22. 24. or if any mans brother die Mark 12. 19. Luk. 20. 28. that it seemeth even then this law was not thought to intend the first-borne onely have no sonne Hebr. no sonne to him that is no childe for sonne the Greeke translateth seed which comprehendeth sonne or daughter so in the Gospell it is translated having no children Matt. 22. 24. or hee die childlesse Luk. 20. 28. and in Matt. 22. 25. it is said having no seed Thus the Hebrewes expound it That which is said in the Law AND HAVE NO SON whether it be sonne or daughter or seed of son or seed of daughter c. if he have seed by that wife or by another he freeth his wife from unloosing the shooe or marrying his brother yea though he have a seed which is a bastard c. But if he have a sonne by a bond-woman or by an alien hee freeth not his wife for the seed that commeth of a bond-woman are servants Exod. 21. 4. and they which come of Infidels are Infidels and are as none for of the heathen he saith HE WILL TVRNE AWAY THY SON FROM AFTER ME Deut. 7. 4. hee turneth him away from being counted of the Church And though his son by the bond-woman be made free or his son by the alien bee become a Proselyte yet are they as other strangers and freed servants and doe not discharge his wife c. Whoso dieth and leaveth his wife with childe if she have an untimely birth after his death she is to marry her husbands brother but if she bring it forth and the childe commeth out alive into the aire of the world although it die in the houre that it is borne loe his mother is discharged from pulling off the shooe or marying her husbands brother Maim in Iibbum chap. 1. sect 3 4 5. a stranger that is of another family in Israel as the Greeke translateth it a man not neere that is not neere of kin The Hebrewes say If she be married to another he lie with her before she be maried to her husbands brother or have pulled off his shooe he and she are to be beaten and shee is to goe out by bill of divorce Maim in Iibbum c. 2 s. 18. her husbands brother or next neerest kinsman as in Ruths case Ruth 3. Here they say Who so dieth and leaveth many brethren it is commanded that the eldest marry his brothers wife or pull off his shooe If the eldest will not they turn to all the other brethrē if they will not they turne againe to the eldest and say Vpon thee the commandement lieth either to pull off the shooe or to marry thy brothers wife and they cannot compell the husbands brother to marry her but they may compell him to pull off the shooe If the eldest brother be gone into another countrey his younger brother may not say the commandement lieth upon my elder brother wait for him till he come but they say to this that he now marry or pull off the shooe Maimony in Iibbum chap. 2. sect 6 9. goe in unto her into the chamber as Iudg. 15. 1. that is take her to wife The Hebrews thinke this might not be done till they had waited 90 daies after her husbands death which was to see whether shee were with childe or not and such was the custome for all other women that were widowes they maried not till after three moneths Maim in Iibbum chap. 1. sect 19. This seemeth necessary in this case for if she were with childe brought it forth alive it was not lawfull for her brother in law to have her Levit. 18. 16. Vers. 6. stand up in the name of his brother that is be counted and called the seed of the dead man not of the living and for this cause Onan sinned in not performing this duty because hee know that the seed should not be his Gen. 38. 9. Thus Obed whom Boaz begat of Ruth is said to bee the sonne of Naomi Ruth 4. 17. And as hee did this for his dead brother so by the Hebrewes Who so maried his brothers wife hee was the heire of all his brothers goods Maimony tom 4. treat of Inheritances chap. 3. sect 7. his name be not blotted but or not wiped out for that was an heavie judgment in Israel Deut. 9. 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuchs the Lord promiseth to give them a name better than of sonnes and of daughters Esay 56. 5. And this sheweth the reason o◠this Law that God would have brethren shew mercy one to another both to the living and to the dead as Ruth 2. 20. that widowes should not be left comfortlesse and that families should not be cut off from their inheritances in Canaan which were figures of a better and heavenly heritage as is shewed on Gen. 12. 5. but that the name of the dead might be raised up upon their inheritances Ruth 4. 5 10. And as Christ himselfe came according to the flesh after this manner of kindnesse shewed by Booz his grandfather so unto him and his Church may the truth of this shadow and legall ordinance be applied For the Church of Israel was his wife Hos. 2. who bare him no children by the Law Rom. 7. and 10. and 11. But the Apostles his brethren Iohn 20. 17. by the immortall seed of the Gospell begat children unto him both of the Iewes and Gentiles 1 Cor. 4. 15. Gel. 4. 19. 1 Pet. 1. 23. not that they should be called by any mans name 1 Cor. 1. 12 13. but to carry the name of Christ whose name shall be forever and continued as long as the Sun in whom all nations shall blesse themselves and blessed be the name of his glory for ever Psal. 72. 17 19. Vers. 7. like not or be not willing have no delight or pleasure so in vers 8. Though God would have brethren performe the soresaid dutie yet if their affections were contrary hee forced them not hereunto lest worse evils should grow in families through want of love which is the bond of perfectnesse But what if the woman her selfe were not willing For this God giveth no expresse Law but by the Hebrewes opinion if she were fit to marry him and would not she was judged as a woman rebellious against her husband and was put away
Sam. 1. 9. and 3. 3. the temple 1 Kings 6. 17. and heaven it selfe Psal. 11. 4. Mic. 1. 2. Vers. 9. in thy justice that is in the religion and conversation set forth in thy law called the paths of justice Ps. 23. 3. or for thy justice sake enviers or spials observers that pry for evill So Psal. 27. 11. Vers. 10. no certainty no certaine stable thing no firme truth which one may trust unto or no true word his mouth that is the mouth of any of them which the Chaldee explaineth thus the mouth of the wicked men inward part properly that which is neerest unto them this the Greeke translateth heart And these in parts are put for the thoughts affections purposes in them as Psal. 49. 12. wofull evils havvoth the originall signifieth woes sorrowes heavy annoyances mischiefes and wofull events so named of hoi or hovah w ch signifieth woe Ezek. 7. 26. they make smooth or make flattering and consequently deceitfull as the Greeke translateth w ch the Apostle followeth Rom. 3. 13. Vers. 11. Condemne them as guilty Asham is a guilt sin or trespasse Lev. 5. 19. whereof the word here used is to make guiltie or damne of trespasse and so the Greeke here hath it Iudge or damne and the Chaldee make guiltie or condemne And because destruction and desolation abideth such as are damned for crime therefore is this word used also for desolating abolishing destroying Ezek. 6. 6. Ioel 1. 18. And so may it be here meant punish or make them desolate O God So Psal. 34. 22 23. and 69. 6. with the multitude or for the multitude the many trespasses or seditious iniquities defections done purposely and disloyally and are therefore hainous and criminall The Greeke often translateth it unlawfulnesse or transgression of law which the Apostle following Rom. 4. 7. from Psal. 32. 1. It is more than sin as may be gathered by Gen. 31. 36. Exod. 34. 7. and Iob 34. 37. hee addeth trespasse to his sin drive them away or drive him that is each of them A like phrase as was before Psal. 2. 3. So after in vers 12. upon them and him turned rebellious or turned bitter and so are very distastfull unto thee by reason of their disobedience and stubbornnesse and consequently doe provoke to bitternesse and wrath doe exasperate The Hebrew word Marah hath properly the signification of changing and of bitternesse applied to apostasie rebellion and disobedience Deut. 1. 26. and 21. 7. 20. Ios. 1. 18. against thee which the Chaldee expoundeth against thy word Vers. 12. for ever or to eternitie showt or shrill out sing joyfully for so commonly the Hebrew Ranan signifieth and is therfore by the holy Ghost interpreted to be merry or joyfull Rom. 15. 10. from Deut. 32. 43. Gal. 4. 27. from Isa. 54. 1. yet sometime this word is to showt shrill or cry aloud for sorrow as Psal. 142. 7. A loud shrill noise or showting was used in thanksgivings and prayers Levit. 9. 24. 1 King 8. 28. Psal. 17. 1. and 118. 15. and 126. 2. and 33. 1. and thou shalt cover or for thou wilt cover protect or cast a covering over them and this is answerable to their hope or seeking covert in God before mentioned and signifieth a safe protection from all hurt or evill as Exod. 33. 22. Psal. 140. 8. be glad or leape for joy exult The word signifieth outward gladnesse in gesture and countenance So also doth the Greeke answerable hereto that where one Evangelist writeth Rejoyce and be glad Mat. 5. 12. another saith Rejoyce and leape Luke 6. 23. The Chaldee here againe translateth they shall be glad in thy word Vers. 13. buckler a picked shield called tsinnah of the sharpe pickednesse as another kind of Scutchion is called Magen Psal. 3. 4. of fencing or protecting favourable acceptation or goodwill gracious liking or acceptance So the Hebrew Ratson meaneth derived of a word which by the Apostle signifieth to accept Heb. 12. 6. from Prov. 3. 12. and to be wel pleased or delighted Mat. 12. 18. from Isa. 42 1. So the yeare of acceptation is the acceptable yeare Luke 4. 19. from Isa. 61. 2. and the time of acceptation is the acceptable time 2 Cor. 6. 2. from Isa. 49. 8 It is also interpreted will or pleasure Heb. 10. 7. from Psal. 40. 9. PSAL. VI. Davids complaint in his sicknesse with prayer for release 9 By faith he triumpheth over his enemies To the master of the musicke on Neginoth upon the eight a Psalme of David IEhovah rebuke me not in thine anger neither chastise me in thy wrathfull heat Be gracious to me Iehovah for I am weake heale me Iehovah for my bones are troubled And my soule is troubled vehemently and thou Iehovah how long Returne Iehovah release my soule save me for thy mercies sake For in the death is no memorie of thee in hell who shall confesse to thee I faint with my sighing I make my bed to swim in every night I water my bedstead with my teares Mine eye is gnawne with indignation it is waxen old because of all my distressers Away from me all yee that worke painfull iniquitie for Iehovah hath heard the voice of my weeping Iehovah hath heard my supplication for grace Iehovah hath accepted my prayer All my enemies let be abasht and troubled vehemently let them returne be abasht in a moment Annotations VPon the eight or after the eight meaning the eight tunc which was grave as that which we call the base So David fetching home Gods Arke appointed some Levites with harps upon the eighth for the honour and service of God 1 Chron. 15. 21. And so the Chaldee here translateth To sing with playing upon the harpe of eight strings Vers. 2. wrathfull heat or choler This word noteth the inward affection as the former doth the outward appearance David prayeth not simply against correction for as many as God loveth hee doth rebuke and chastise Rev. 3. 19. but would have his nurture with moderation lest it broke him in peeces as Ieremy likewise prayeth Ier. 10. 24. So after in Psal. 38. 2. Vers. 3. heale me recure me Though this may have reference here to bodily sicknesse Psal. 107. 18. 20. yet is it also applied to soule-sicknesse and curing of it as Psal. 41. 5. heale thou my soule for I have sinned against thee Vers. 4. how long or till when An imperfect speech through trouble of mind which may thus be supplied how long wilt thou cease or deferre to helpe or how long wilt thou afflict me So Psal. 90. 13. The Chaldee supplieth the want thus Let me have a refreshing Vers. 5. release loosen or deliver my soule or me meaning from death as is expressed Psal. 116. 8. Vers. 6. for in the death This doctrine King Hezekiah explaineth thus For hell shall not confesse thee death shall not praise thee they that goe downe the pit shall not hope for thy truth the living the living he shall confesse
thee as I doe this day the father to the children shall make knowne thy truth Isa. 38. 18 19. So after in Psal. 115. 17 18. â—ell or the grave the place or state of the dead See the note on Psal. 16. 10. confesse or give thankes celebrate with praise commendation This same word is also used for confessing of sins Psal. 32. 5. Vers. 7. I faint or am over awed with my sighing the like speech Baruch useth Ier. 45. 3. The originall word Iagaghn signifieth awing toile turmoile and sore labour of body or mind and consequently fainting through wearinesse and is opposed to rest or quietnesse Lam. 5. 5. every night or the whole night The Chaldee expoundeth it I speak in my sorrow all the night or every night upon my bed I water that is bathe or dissolve into water or I melt my bedstead These are excessive figurative speeches to expresse the greatnesse of his sorrow In the Hebrew they are also in the future time I shall melt I shall make swim that is I usually melt bathe noting the continuance of his affliction Vers. 8. mine eye This may be taken for the whole face or visage as in Num. 11. 7. the eye is used for the colour or appearance gnawne in Greek troubled The Hebrew Ghnashash is to gnaw and fret and so to make deformed and ugly and to consume Hereof Ghnash is a moth-worme Ps. 39. 12. that fretteth garments A like speech Iob useth mine eye is dimmed with indignation Iob 17. 7. but gnawne here is a word more vehement So after in Psal. 31. 10 11. with indignation for griefe that I take being provoked by the enemies Vers. 11. let be abasht or shall be abasht The Hebrew Bosh signifieth to be abasht wax pale wan as when the colour fadeth and withereth and noteth both disappointment of ones expectation Iob 6. 20. and confusion or destruction Ier. 48. 1. 20. opposed unto joy Esa. 65. 13. let them returne or recoile a signe also of discomfiture and shame so Psal. 56. 10. in a moment or in a minute that is a short space or suddenly PSAL. VII David prayeth against the malice of his enemies professing his innocencie 11 By faith he seeth his defence and the destruction of his enemies Shigajon of David which he sang to Iehovah upon the words of Cush sonne of Iemini IEhovah my God in thee I hope for safety save thou me from all that persecute me and deliver thou me Lest he teare in peeces my soule like a Lion breaking while there is none delivering Iehovah my God if I have done this if there be injurious evill in my hands If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Let the enemie pursue my soule and take it and tread downe my life on the earth and my glory let him make it dwell in the dust Selah Rise up Iehovah in thy anger be thou lifted up for the rages of my distressers and wake thou up unto me the judgement thou hast commanded And the congregation of peoples shall compasse thee about and for it returne thou to the high place Iehovah will judge the peoples judge thou mee Iehovah according to my justice and according to my perfection in me Oh let the malice of the wicked be at an end and stablish thou the just for thou triest the hearts and reines just God My shield is in God the Saviour of the upright in heart God is a just Iudge and God angerly threatneth every day If he turne not he will whet his sword he hath bent his bow and made it ready And for him he hath made ready the instruments of death his arrowes he worketh for the hot persecutors Lo he shall be in trauell of painfull iniquitie for hee hath conceived molestation and shall bring forth a lie He hath digged a pit and delved it and is fallen into the corrupting ditch hee wrought His molestation shall returne upon his head and upon his crowne shall his violent wrong descend I will confesse Iehovah according to his justice and will sing Psalme to the name of Iehovah most High Annotations SHigajon An artificiall song of David or Davids delight The word properly signifieth Aberration or Ignoration is here and in Heb. 3. 1. onely used in the title of songs which seeme to be made of sundry variable and wandring verses which being composed by art cause the more delight The Hebrew word Shagah whereof this is derived is used for delight or wandring in pleasure Prov. 5. 19 20. According to which we may name this song Davids delight or solace Or in the other signification Davids errour as setting forth the sum of his cares which made him almost to goe astray The Chaldee expoundeth it Davids interpretation of the Law upon the words or concerning the words or matters affaires Word is both in Hebrew and Greeke often used for a thing or matter Exod. 18. 16. Deut. 17. 1. 1 King 14. 13. Luk. 1. 65. Of Cush This may be meant of K. Saul him-selfe who was of Kish and of Iemini 1 Sam. 9. 1. called closely Cush that is an Aethiopian or Blackmoore for his blacke and ill conditions his heart not being changed as the Blackmoore changeth not his skin Ier. 13. 22. Or else it might be one of Sauls retinue whose name indeed was Cush but we find no mention of him elsewhere The Chaldee saith plainly thus upon the destruction of Saul the sonne of Kish which was of the tribe of Benjamin Vers. 3. Lion called here in Hebrew Arjch that is a renter or Tearer and elsewhere Lâ—by that is hearty and couragious Psal. 57. 5. and Kephir that is lurking or couchant Ps. 91. 13. the reason of these names is shewed Ps. 17. 12. The renting Lion Arjeh as greedy to teare and the lurking Lion Kephir as biding in covert places Other names are also given to this kind as Shachal of ramping or fierce nature Ps. 91. 13. and Lajish of subduing his prey Pro. 30. 30. my soule that is mee or my life breaking this may be referred to the Lion breaking asunder or renting his prey the word also is used for breaking of yokes of affliction that is saving rescuing redeeming or delivering as Psal. 136. 24. Lam. 5. 8. The Greeke so turneth it here there being none redeeming nor saving Thus the deniall none set after in the Hebrew serveth for both words as after in Psal. 9. 19. And it is the propriety of this tongue sometime to want sometime to abound with words as in 1 King 10. 21. there be two denials when in 2 Chron. 9. 20. there is but one in the same narration Vers. 4. done this which Cush accuseth me of He speaketh of some common slander injurious evill in my hands or in my palmes that is bad dishonest dealings in secret the palme or hollow of the hand being a place where filthinesse may be hidden the hand also is put
just one and the wicked one and him that loveth violent wrong his soule doth hate He will raine upon the wicked snares fire and brimstone and wind of burning stormes shall bee the portion of their cup. For just Iehovah hee loveth justices his face will view the righteous Annotations A Psalme of David I this word Psalme wanting in the Hebrew is supplied in the Greeke So in Psal. 14. and 25. and 26. and 27. and many other See the note on Psal. 10. 10. flee or flit In the Hebrew there is a double reading flee thou and flee yee meaning David in speciall and his retinew with him to your mount or from your mount but the Greeke and Chaldee supplieth the word to In mounts rockes and caves David hid himselfe from Sauls persecution 1 Sam. 23. 14. and 24. 3 4. as a bird This noteth his danger who was hunted as a partrich on the mountaines 1 Sam. 26. 20. and his feare as in Isa. 16. 2. Hereupon is that proverb As a bird fleeing from her nest so is a man fleeing from his place Prov. 27. 8. Vers. 3. For the foundations or the things set up The originall word Shathoth signifieth things orderly set and disposed and may be applied to many things as in buildings to the foundation in hunting unto nets or snares in the common-wealth unto constitutions or positive lawes in warres unto engins or leagers as Psal. 3. 7. in the minde of man unto purposes plots deliberations in religion unto faith which is the foundation and beginning of the hypostasis or the hypostasis that is the subsistence and expectation of things hoped for Hebr. 3. 14. and 11. 1. According to all or most of these may this sentence be applied either to the plots purposes snares set for Davids ruine but pulled downe by the Lord or to Sauls estate and kingdome which seemed setled but by the Lord was overthrowne or to Davids estate and faith which the enemies boasted to be come to nought The Greeke version of the Lxx. translateth thus for the things that thou hast perfected they have destroyed are cast downe or shall be broken downe destroyed The Chaldee giveth this interpretation For if the foundations be destroyed why doth the just doe innocency Vers. 4. Palace of his holinesse or his holy palace or Temple which here may be taken for very heaven as also in Hab. 2. 20. for the holy places made with hands were antitypes or answerable similitudes of the true Sanctuary Hebr. 9. 24. Vers. 5. prove the just or trie them by the persecution of the wicked as well as by other afflictions Psal. 66. 10 11 12. his soule that is Gods soule doth hate This is attributed to God after the manner of men as he is also said to have eies hands eares c. So Levit. 26. 11. my soule shall not loath you Vers. 6. snares hereby is often meant in Scripture strange sudden and inevitable judgements Iob 22. 10. and 18 9 10. Isa. 8. 14. and 24. 17 18. The Chaldee expounds it He will send downe the raine of vengeance on the wicked that breathe fire c. fire and brimstone such was the wrath that fell on Sodome and the cities by it Gen. 19. 24. and was threatned unto Gog Ezek. 38. 22. and figureth the vengeance of eternall fire Iude 7. Rev. 20. 10. wind of burning stormes or of blasting tempests that is a horrible blasting whirlewind David felt such from his persecutors Psalm 119. 53. and here they feele such from God for persecuting him Ieremie applieth this word to the burning storme of hunger Lam. 5. 10. but it is properly a hideous burning tempest rushing out of the darksome cloud such as the Evangelist calleth â—â—emos tuphonicos a smouldry burning wind named in Greeke Euroclydon Act. 27. 14. the portion of their cup that is the due measure of their punishment See Psal. 75. 9 and 16. 5. Vers. 7. loveth justices that is all manner justice both to punish the evill and preserve the good both just causes and persons his face or their faces in mystery of the holy Trinity as often in the Scripture See Psal. 149. 2. The Hebrew here may be Englished the face the aspects of them or of him See the note on Psal. 2. 3. will view the righteous usually vieweth the right And this noteth the manifesting of Gods care and fauour towards the righteous both cause and person The Greeke translateth His face seeth righteousnesses the Chaldee thus The just shall see the sight of his face PSAL. XII David destitute of humane comfort craveth helpe of God 4 He comforteth himselfe with Gods judgements on the wicked and confidence in Gods tried promises To the Master of the Musicke upon the eight a Psalme of David SAve O Iehovah for the gracious Saint is ended for the faithful are diminished from the sons of Adam They speake false vanitie each man with his next friend with lip of flatteries with a heart and a heart they speake Iehovah cut off all lips of flatteries the tongue that speaketh great things Which have said with our tongue we will prevaile our lips are with us who is Lord over us For the wasteful spoile of the poore afflicted for the groning of the needie ones now will I rise up saith Iehovah I will set in salvation he shall have breathing The sayings of Iehovah are pure sayings as silver tried in a subliming furnace of earth fined seven times Thou Iehovah wilt keepe them wilt preserve him from this generation for ever The wicked walke on every side when vilenesse is exalted of the sonnes of Adam Annotations Vers. 1. upon the eight which the Chaldee expoundeth upon the eight stringed harpe See Psal. 6. 1. SAve or helpe This word is largely used for all manner saving helping delivering preserving c. as to helpe or defend from injurie Exod. 2. 17. 2 King 6. 26 27. to deliver from all adversities Psal. 34. 7. as from sicknesse Mat. 9. 21. Mark 6. 56. from drowning Mat. 8. 25. from shipwracke Act. 27. 31. from hands of enemies Psal. 18. 4. Iude 5. from sinne Mat. 1. 21. from death Mat. 27. 40. from wrath Rom. 5. 9. and infinite the like And is not onely a helping in trouble but a riddance out of it as one Evangelist saith Let us see if Elias will come and save him Mat. 27. 49. another saith if Elias will come and take him downe Mark 15. 36. the faithfull are diminished or faiths fidelities are ceased The originall word is used both for true and faithfull persons 2 Sam. 20. 19. and for truths or fidelities Esay 26. 2. The Greeke translateth the truths Vers. 3. false vanity or vaine falshood in Greeke vaine things This word shav noteth vanity both of words and deeds Exod. 20. 7. Ier. 2. 30. and often that which is also false Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witnesse of falshood Sheker relating it he calleth false vanity Shav Deut. 5.
20. with his next friend or his neighbour his friend with whom he is associate Sometime this word is used for a speciall friend 2 Sam. 13. 3. Psal. 35. 14. Prov. 17. 17. but often generally for a neighbour or next as the new Testament translateth it in Greeke Mat. 19. 19. from Levit. 19. 18. And who is our neighbour our Lord teacheth us Luke 10. 29 36. with lip of flatteries that is smooth deceitfull speeches as the Greeke translateth deceitfull lips a lip being sometime put for a speech or language Gen. 11. 1. Of such deceivers that had taught their tongues to speake lies Ieremy also complaineth Chap. 9. vers 4 5. a heart and a heart that is a double heart and deceitfull So stone and stone Ephah and Ephah Deut. 23. 13. 14. meaning double and deceitfull weights and measures The men of Zabulun are commended for that they were not thus of a heart and a heart 1 Chron. 12. 33. The Greeke translateth with a heart and a heart he speaketh evill things Vers. 5. our lips are with us or are ours that is we have skill power and liberty to speake who shall controll us Vers. 6. I will rise up the Chaldee addeth will rise up to judgement set in salvation that is deliver out of all misery and safely settle in health and prosperous estate he shall have breathing or he meaning God will give breathing or respiration to him that is to every poore man as after in vers 8. or hee will breath out that is speake plainly to him The Greeke changing the person translateth parrhesiásomai that is I will speake plainly with him So it noteth the bold assured comfort which God by promise giveth to the afflicted whose faithfull word is therefore commended in the verse following This word sometime is used for plaine and confident breathing out or uttering of the truth Habak 2. 3. Prov. 12. 17. Or we may understand it of the wicked thus I will set in salvation him whom he puffeth at that is whom the wicked boldly defieth as this word was used before Psal. 10. 5. or whom he hath insâ—ared The Chaldee expoundeth it I will appoint salvation for my people but against the wicked I will testifie evill Vers. 7. The sayings or the words promises tried examined fined as in fire The like praise of Gods pure word is in Psalm 18. 31. and 119. 140. Prov. 30. 5. a subliming furnace of earth This furnace called Ghnalil a sublimatorie of subliming or causing to ascend upward is the best and choisest vessell for trying and subliming of metall called therefore in Greeke Dokimion a Triall And the Apostle hath the like word for a Triall of faith better than gold 1 Pet. 1. 7. seven times or seven fold that is many times fully and sufficiently Seven is a perfect number used for many 1 Sam. 2. 5. Prov. 24. 16. and 26. 25. Vers. 8. preserve him that is every one of them so before in the end of the sixt verse and often in the Scripture like sudden change of number may be observed It may also be read prayer-wise keepe them preserve him The Greeke changeth person also saying wilt keepe us and preserve us from this generation that is from the men of this generation as when Christ said Whereto shall I liken this generation Mat. 11. 16. he meant Whereto shall I liken the men of this generation Luke 7. 31. The like may be seene in Mat. 12. 42. compared with Luke 11. 31. The originall word Dor that is generation race or age hath the signification of durance or durable dwelling and abiding Psal. 84. 11. and so noteth the whole age or time that a man dureth in this world Eccles. 1. 4. and so consequently for a multitude of men that live together in any age as here and Deut. 1. 35. and in many other places Vers. 9. vilenesse or vile luxuriousnesse riotize The word Zulluth here used is derived from Zolel that is a rioter glutton or luxurious person Deut. 21. 20. Prov. 23. 21. and consequently one vile contemptible and nought worth opposed unto the precious Ier. 15. 19. And here vilenesse or riotize may either be meant of the vice it selfe or of vicious doctrine opposed to Gods precious word before spoken of vers 7. or a vile and riotous person may so be called for more vehemencie sake as Pride for the proud man Psalm 36. 12. The Greeke translateth thus according to thine highnesse thou hast much increased or made abundant the sons of men The Chaldee thus the wicked walke round about as an horsleech that sucketh the bloud of the sonnes of men PSAL. XIII David complaineth of delay in helpe 4 prayeth for mercy 6 and glorieth therein To the Master of the Musicke a Psalme of David HOw long Iehovah wilt thou forget me for ever how long wilt thou hide thy face from me How long shal I set counsels in my soule sorrow in my heart by day how long shall my enemie be exalted above me Behold answer thou me Iehovah my God lighten thou mine eyes lest I sleepe the death Lest my enemy say I have prevailed against him my distressers be glad when I am moved But I in thy mercy doe I trust my heart shall be glad in thy salvation I will sing to Iehovah for he hath bounteously rewarded unto me Annotations HIde thy face that is withdraw thy favourable countenance and comfort which the Chaldee expoundeth the brightnesse of thy face This is contrary to the lifting up of the light of Gods face Psal. 4. 7. and importeth trouble and griefe and is caused by sinne and is the cause of many adversities and discomforts Deut. 31. 17. 18. Isa. 59. 2. Ezek. 39. 23 24 29. therefore this Prophet doth often complaine hereof and pray against iâ— Psalm 30. 8. and 104. 29. and 88. 15. and 69. 18. and 102. 3. and 143. 7. and 27. 9. Vers. 3. set counsels that is consult and devise with my selfe how to escape by day that is daily in Greeke day and night Vers. 4. lighten my eyes that is make them see cleare and consequently make me joyfull for the light of the eyes rejoyceth the heart Prov. 15. 30. Or keepe me alive which sense the words following seeme to imply and the like speeches in Prov. 29. 13. Eccles. 11. 7 8. The eyes are said to be inlightened when penurie sorrow sicknesse or other affliction whereby they were dulled is done away and the senses by some meanes refreshed 1 Sam. 14. 27. 29. Esr. 9. 8. also when ignorance is by Gods Word and Spirit done out of the minde Psal 19. 9. Ephes. 1. 18. See also Psal. 38. 11. left I sleepe or that I sleepe not the death meaning the sleepe of death that is lest I die For death is often called sleepe in the Scripture Psal. 76. 6. Iob 3. 13. and 14. 12. Act. 7. 60. and 13. â—6 the sleepe of eâ—ernitie Ier. 51. 39. The Chaldee paraphraseth thus Enlighten mine eyes in
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
Psal. 78. 48 50 62. Deut. 23. 15. and 32. 30. Vers. 10. gnawen that is fretted and consumed as with wormes in Greeke troubled see Psalm 6. 8. Vers. 11. decayed or weakned so as one stumbleth and falleth downe through weaknesse Psal. 27. 2. So Psal. 109. 24. and 105. 17. with my iniquitie that is punishment due for iniquitie so the word often is used Gen. 19. 15. 2 King 7. 9. So whoredome for the punishment of whoredome Numb 14 33. Vers. 12. knowne acquaintance that is such as I knew respected and favoured and to whom I made knowne my minde estate c. my familiars Vers. 13. out of heart that is out of minde ot memory for the remembrance of the dead is forgotten Eccles. 9. 5. therefore the grave is the land of forgetfulnesse Psal. 88. 13. vessell of perdition that is a lost or broken vessell or instrument So Paul mentioneth vessels of perdition Rom. 9. 22. Or a vessell perishing that is ready to perish and be lost as a perishing sheepe Psal. 119. 176. Vers. 14. the infamy of many or the diffamation the ill report of mightie men The like complaint Ieremie maketh in his troubles Ier. 20. 10. fearfulnesse from every side or terrour round about In Hebrew Magor missabib which name Ieremie gave to Pashur the Priest signifying that he should be a terrour to himselfe and to all his friends Ier. 20. 3 4. This phrase Ieremie often useth Ier. 6. 25. and 46. 5. and 49. 29. Lam. 2. 22. when they plot or whiles they consult See Psal. 2. 2. Vers. 16. my times Hereby he meaneth that his many and sundry events troubles deliverances prosperities adversities life and death for all things have their appointed time Eccles. 3. 1 2. were in the hand and disposition of God Though times here as dayes in Psal. 119. 84. may chiefly be meant of his troubles as Psal. 9. 10. and 10. 1. but the Chaldee expoundeth it the times of my redemption So in 1 Chron. 29. 30. mention is made of the times that went over David and over Israel and over all the kingdomes of the lands Vers. 17. Make thy face to shine that is cause thy favourable countenance to appeare This is taken from the blessing prescribed Numb 6. 25. and is often used in requests for grace See Psal. 4. 7. and 67. 2. and 80. 4 8 20. and 119. 135. Vers. 18. silenced that is through shame and feare be confounded tamed quieted and made still The word is sometime used for cut off or destroyed and so may here be taken So Psalm 49. 13 21. The Greeke translateth let them be brought downe to hell vnderstand thrust downe to hell or to the grave as the Chaldee calleth it the house or place of buriall Vers. 19. an hard word or durable speech a reproach which lasteth long to a mans infamie The Hebrew Ghnathak signifieth durance hardnesse and antiquitie Psal. 6. 8 and respecteth both antique things long agoe 1 Chron. 4. 22. and things lasting or durable for time to come Prov. 8. 18. Isay 23. 18. And in speeches it is put for an old said saw takē up and applied to ones reproach and so during long and generally for any hard or stout speech 1 Sam. 2. 3. Psal. 94. 4. and 75. 6. The Greeke here expoundeth it iniquitie Vers. 21. Thou keepest them secret or hidest them in the hiding place of thy presence where thou alwaies lookest unto them in secret favour which the world knoweth not of rough prides or knots knobs rough troubles The Hebrew Racas signifieth Knitting or binding with knots Exod. 28. 28. and 39. 21. from which a word is derived in Isa. 40. 4. signifying knotty knobby or rough places opposed to smooth or plaine Here David useth it figuratively for rough affections or actions of men meaning their pride conspiracies or molestations as the Greek translateth from the trouble of men lay them up or hide them Hereupon Gods people are called his stored or hidden ones Psal. 83. 4. the strife of tongues plea or contradiction as the Greeke turneth it and the Apostle Iude vers 11. Vers. 22. made marvellous his mercy or marvellously severed it as Psalm 4. 4. shewed his mercy in marvellous and hidden manner As contrariwise God threatned to make marvellous the plagues of sinners Deut. 28. 59. of strong defence or of siege that is a fortified defenced citie as 2 Chron. 8. 5. or a besieged citie as 2 King 24. 10. The Hebrew Matso◠signifieth both a fort or skonce and a siege or leager Deut. 20. 20. and 28. 53. Vers. 23. my hastening away namely through amazement or feare as the word commonly intendeth Deut. 20. 3. Psal. 48. 6. 2 Sam. 4. 4. The Greeke calleth it an extasie or trance And that David hastened him away for feare is recorded 1 Sam. 23. 26. So Psal. 116. 11. cut downe Ionas in his affliction respected this speech of David and changing a letter for Nigrazti saith Nigrashti I am driven away from before thy face c. Ionas 2. 4. So the Greeke here translateth it I am cast away Vers. 24. the faithfull or keepeth fidelities as Isa. 26. 2. The originall word signifieth either faithfull persons or truths fidelities as Psal. 12. 2. The Greeke here hath truths payeth abundantly or to abundance with surplusage that doth haughtinesse This sense the Greek giveth The Hebrew may also thus be Englished he that is God doth haughtinesse that is high magnificent acts For the originall word Gaavah sometime noteth Gods high magnificence Psalm 68. 35. sometime mans haughtie pride Psal. 10. 2. Vers. 25. wax strong or he will strengthen See Psal. 27. 14. hopefully wait or persevere with hope and patience The word jachal implieth both a patient waiting Gen. 8. 10. and a hope or trusting as the holy Ghost expoundeth it Mat. 12. 21. from Isa. 42. 4. for Iehovah which the Chaldee expoundeth the word of the Lord. PSAL. XXXII David teacheth that blessednesse consisteth in remission of sinnes 3 Hiding of sinnes causeth trouble but confession giveth ease to the conscience 8 An instruction unto voluntary obedience 10 The different ends of the wicked and of the just An instructing Psalme of David O Blessed hee whose trespasse is forgiven whose sinne is covered O blessed is the man to whom Iehovah imputeth not iniquitie and in whose spirit is no deceit Because I ceased speaking my bones wore away with age in my roring all the day For day night thy hand was heavy upō me my moisture was turned into the droughts of summer Selah My sin I acknowledged to thee and my iniquitie I covered not I said I will confesse against me my trespasses to Iehovah and thou forgavest the iniquitie of my sinne Selah For this shall every gracious Saint pray unto thee at the time of finding surely at the floud of many waters unto him they shall not reach Thou art a secret place to me from distresse thou wilt preserve me with shouting songs of deliverance thou
so after in vers 13. see Psal. 35. 18. above telling that is moe than I or any can tell or moe than can be told Vers. 7. thou wouldest not or delightedst not Christ was to cause the sacrifice and oblation to cease Dâ—â— 9. 27. because it was unpossible that they should purge sinnes Hebr. 10. 4. therefore speaketh hee thus to God his Father Heb. 10. 5. mine eares or eares to me see Psal. 3. 1. digged open or pierced that is thou hast made mee obedient to thy voice contrary to which is the stopping of the eare Psal. 58. 5. so the Chaldee explaineth it thou hast digged open mine eares to hearken unto thy commandements Or mine eares thou hast boared as thy servant for ever according to the law Exod. 21. 6. The Greeke Interpreters to make the sense plainer say but a body hast thou fitted to me meaning that his body was ordained and fitted to be a sacrifice for the sinnes of the world when the other legall sacrifices were refused as unprofitable And thus the Apostle alleageth the words following the Greeke Hebr. 10. 5 10. burnt-offering sacrifice that goeth all up in fire See Psal. 20. 4. sin-offering or expiation oblation for sinne as the Apostle calleth it Hebr. 10. The word Sinne is often in the Law put for the sin-offering Levit. 4. 24 c. Exod. 29. 14 So the Apostle saith Him that knew no sin he made sin that is a sin-offering for us 2 Cor. 5. 21. Vers. 8. Loe I come or am come to wit into the world Hebr. 10. 5. and particularly to Ierusalem to give my selfe a sacrifice for sinne See Mark 10. 32 33 34. The Chaldee not understanding this mystery paraphraseth Loe I enter into life eternall when I have studied or exercised my selfe in the roll of the booke of the law which is written for me alluding as it seemeth to Deut. 17. vers 18 19 20. the roll or volume of the booke that is a booke or scroll of paper or parchment rolled up The like phrase is used Ier. 36. 2 c. Ezek. 2. 9. c. The Hebrew Sepher book is used generally for any writings evidences bils court-rolls c. Deut. 24. 1. 2 King 5. 5 6. Ier. 32. 11. and the bookes in Israel were written in long scrolles and folden or wrapped up Hence is that phrase the heavens shall be folden up like a booke Isa. 34. 4. Rev. 6. 14. it is written So Chist saith The son of man goeth as it is written of him Mat. 26. 24. and Moses wrote of me Ioh. 5. 46. See also Luk. 24. 44. 46. Act. 13. 29. Vers. 9. thy acceptable will by the which will we are sanctified even by the offering of the body of Iesus Christ once Heb. 10. 10. See also Ioh. 6. 38. Luk. 22. 42. Vers. 10. I have preached the glad tidings of or I have evangelized justice of this word the Evangelie or Gospell hath the name the Greeke signifying Good tidings and the English also to like effect made of the Saxon godspell that is a good speech And the justice here meant is thus set forth by the Apostle Now is the justice of God made manifest without the law having witnesse of the law and of the Prophets namely the justice of God by the faith of Iesus Christ unto all and upon all that beleeve c. Rom. 3. 21 22. the great church or assembly congregation So Psal. 22. 23. close not up restraine not as in a prison that words should not be uttered Ier. 32. 2 3. Vers. 11. I said that is mentioned and spoke of as 2 Sam. 6. 22. to the great church the word to is referred to Gods mercy and truth extended to the church The Greeke referreth it to concealed and translateth from the great church And the Hebrew elsewhere usually speaketh Psal. 69. 6. and 78. 4. and 139. 15. Vers. 13. iniquities this word as the former evils is sometime used for sinne sometime for the punishment of sinne See Psal. 31. 11. Vers. 14. Vouchsafe or Let it please thee Vers. 15. to make an end of it to consume or destroy it Compare this conclusion with the 70. Psalme Vers. 16. made desolate or wondrously wasted unto amazednesse and astonishment So after in Psal. 46. 9. and 69. 26. and 73. 19. and 79. 7. for a reward or an end of their shame that they would bring upon me End is used for reward as Psal. 19. 12. or For because of their shame The Hebrew word sometime signifieth because Isa. 5. 23. Genes 22. 18. Deut. 7. 12. aha the Chaldee openeth it with this paraphrase wee are glad at his destruction Vers. 18. thinketh on me in Greeke hath care of me in Chaldee thinketh good for me delay not prolong not the time till the last and consequently faile not The word is so to tarry or linger as to disappoint one of his expectation as Habak 2. 3. Though it tarry wait thou for it shall surely come and shall not delay that is not faile And thus may we understand other like Scriptures as Deut. 7. 10. God will not delay that is not faile to reward him that hateth him Deut. 23. 21. when thou vowest a vow to the Lord thou shalt not delay that is not faile to pay it So Exod. 22. 29. and sundry the like PSAL. XLI David prophesieth of Christs poverty and afflictions 5 His prayer and complaint of his enemies 10 Iudas his treachery 11 Christs resurrection and glorie for which he blesseth God To the Master of the Musicke a Psalme of David O Blessed is hee that prudently attendeth unto the poore weakling in the day of evill Iehovah will deliver him Iehovah will keepe him and preserve him alive he shall be made blessed in the earth and give thou him not to the soule of his enemies Iehovah will uphold him on the bed-sted of languishing sorrow all his bed thou hast turned in his sicknesse I did say Iehovah be gracious to me heale my soule for I have sinned against thee My enemies said evill of me when shall he die and his name perish And if he come to see he speaketh false vanitie in his heart he heapeth up painfull iniquitie to him selfe he goeth forth abroad he speaketh it Together against me whisper doe all that hate me against me they thinke evill to me A mischievous thing is fastened in him and he that lieth downe shall no more rise up Also the man of my peace he whom I trusted in that eateth my bread he hath greatly lifted up the heele against me And thou Iehovah be gracious to me and raise me up and I shall repay them By this I know that thou delightest in me because my enemie shall not shout triumphantly over me And me thou hast sustained me in mine integritie and hast setled me before thy face for ever Blessed is Iehovah the God of Israel from eternitie and unto eternity Amen and Amen Annotations THat prudently attendeth or skilfully carieth himselfe it
Mincah or oblation presented at evening Ps. 141. 2. This word is not elsewhere read in the scripture a good word an excellent sweet and pleasant matter A word is used often for a thing or matter Psal. 41. 9. here it is for the whole argument of this Psalme I doe say or I am saying that which feruently boyleth in me For of the abundance of the heart the mouth speaketh my works to the King or my poems of the King that is of Christ concerning him and dedicated to him is this Psalme or Dittie my tongue the pen understand it is as the pen or praier wise be it as the pen. The Chaldee addeth my tongue shall speake swiftly as the pen c. of a speedy writer or of a swift a ready Scribe So Esra was called not onely for writing but also for interpreting the law Ezr. 7. 6. Scribes were both Scriveners or Notaries 2 King 12. 10. and 22. 3. and expositors of the Law or Counsellers Mat. 23. 2. 1 Chron. 27. 32. Vers. 3. thou art much fairer The Hebrew word is of double forme to note out double that is very excellent beautie This fairenesse is not of body onely but of minde in wisdome holinesse c. as in Ezek. 28. 7. there is mentioned beautie of wisdome Here the Psalmist beginneth his speech to Christ and of his praises which the Chaldee paraphrast explaineth thus thy fairnesse O King Christ exceedeth the sonnes of men See the description of Christs spirituall beautie in Song 5. 10 16. grace is powred out in thy lips that is thou speakest gracious words abundantly Christs lips were like lillies dropping downe pure myrrh Song 5. 13. all that heard him speake wondred at the words of grace that proceeded out of his mouth Luk. 4. 22. The Chaldee expoundeth it The Spirit of prophesie is given into thy lips therefore to the end that thou shouldest powre out thy gracious words to men or because God hath blessed thee Vers. 4. Gird thy sword that is make ready to the fight Exod. 32. 27. 1 Sam. 25. 13. Song 3. 8. The spirituall sword is the word of God Eph. 6. 17. Therefore Christs sword properly commeth out of his mouth Rev. 1. 16. and with the breath of his lips shall hee slay the wicked Isa. 11. 4. upon the thigh understand thy thigh The Hebrew often omitteth words of this sort easie to be understood so the Greeke in the new Testament as mending the nets Mark 1. 19. or mending their nets Mat. 4. 21. to put away Mark 10. 4. for to put her away Mat. 19. 7. and many the like O mighty one or Champion Heb. Gibbor one of the titles of Christ Isa. 9. 6. The Chaldee paraphraseth as a mighty one to kill kings and rulers thy glorious Majestie this sheweth of what manner sword he speaketh called glory and comlinesse or magnificence because of the powerfull effects Of these words see Psal. 8. 2. 6. Vers. 5. prosper ride that is ride prosperously see the like phrase Psal. 51. 4. The Chaldee openeth it thus Thine honour is great therefore thou shalt prosper to ride upon the throne of the kingdome on word of truth which is the Gospell of our salvation Eph. 1. 13. the white Horse whereon Christ rideth Rev. 19. 11. or because of truth for the truths sake The Hebrew al debar is often used for because Psal. 79. 9. Gen. 43. 18. Deut 22. 24. and so the Greeke version hath it here of meeknesse so Christ came riding meeke Mat. 21. 5. and his word is both to be taught and to be received with meeknesse 2 Tim. 2. 25. Iam. 1. 21. and of justice or meeknesse of justice that is justice meekly administred but the Greeke supplieth the word and. shall teach thee or let it teach thee fearfull things In the Greeke it is thy right hand will guide thee maruellously Vers. 6. Thy arrowes that is thy words whereby thou convincest and beatest downe sinne and sinners So the rider on the white Horse hath a bow when he goeth to conquer Rev. 6. 2. Arrowes are words Psal. 64. 4. or judgements Deut. 32. 23. and the Chaldee here addeth Thine arrowes are drawne out to kill multitudes in the heart understand they peirce the heart of the kings enemies And this noteth the efficacie of these words or judgements as elsewhere he saith I will send all my plagues upon thy heart Exod. 9. 14. also their inward operation which is mighty dividing asunder the soule the spirit discerning the intents of the heart casting down imaginations bringing into captivitie every thought Heb. 4. 12. 2 Cor. 10 4. 5. Vers. 7. Thy throne O God The Chaldee addeth in heaven Here Christ our King is magnified as God above the Angels as the Apostle sheweth Heb. 1. 8. But unto the Son he saith thy throne O God is for ever c. Hereby also is meant the perpetuitie of Christs kingdome So 1 Chron. 22. 10. 2. Sam. 7. 16. a scepter of righteousnesse or a rod a mace of equitie plaine and righteous in administration hath anointed thee of this Hebrew Mashach hath anointed our Lord is called Mashiach or Messias and in Greeke Christ that is Anointed see Psal. 2. 2. oile of joy the holy Ghost which joyeth the heart Luk. 4. 18. 1 Thes. 1. 6. above thy fellowes that is above all Christians who are thy fellows consorts and partners in the anointing 1 Ioh. 2. 20 27. who are also made Kings and Priests Rev. 5. 10. and with whom thou hast taken part of flesh and bloud Heb. 2. 14. Or by fellowes may be meant all kings and potentates whom he excelleth Psal. 89. 28. Vers. 9. Myrrh named of the Hebrew word Mor and is the gumme or liquor of a tree in taste bitter in smell odoriferous therefore it was used in the precious ointment of the high priest and Tabernacle Exod. 30. 21. and in other sweet perfumes Est. 2. 12. Prov. 7. 17. See Song 4. 14. and 5. 1. 13. Aloes of the Hebrew name Ahaloth a sweet wood wherwith perfumes were also made Num. 21. 7. Song 4. 14. The Arabians call it tsandal Cassia or Cassies also of the Hebrew Ketsioth elsewhere it is not found in Scripture It seemeth to be the barks or skinnes of that sweet shrub Casia mentioned in Plinie lib. 12. cap. 20. all thy garments that is they be of them or smell of them or are anointed with them or as the Chaldee paraphraseth are perfected with them out of the Ivory palaces or palaces of Elephants tooth as the Chaldee here addeth the name of the Elephant meaning that either the King commeth out of them or the garments were taken out of such palaces or costers Kings palaces were sometime made of Ivorie or tooth 2 King 22. 39. more than they that make thee joyfull or than theirs that make thee glad that is thy garments are more odoriserous than the garments of thy fellowes forementioned verse 8. For though the Spouse or Church hath the savour
deceit Vers. 5. justice that is truth or faithfulnesse Vers. 6. words of swallowing or of devouring of perniciousnesse that is pernicious words which cause destruction Vers. 7. destroy or pull thee downe a similitude taken from buildings pulled downe Levit. 14. 45. applied here to mans overthrow So Iob 19. 10. pull thee away or take thee hence as a coale of fire is taken with the rongs Esa. 30. 4. plucke thee as the stakes are plucked up when the tent is removed This is applied to expulsion ouâ— of ones setled place and is opposed to stablishing Deut. 28. 63. Prov. 2. 22. and 15. â—5 root thee up as a tree plucked up by the roots Iude 12. So Iob 31. 12. laâ—d of the living that is this world See Psal. 27. 13. Vers. 8. shall see the Chaldee paraphraseth shalt see thy punishment and feare before the Lord. Vers. 9. the man the mighty 〈◊〉 It hath reference to verse 3. he was strong or would be strong and prevaile as Psal. 9. 20. or strengthened and hardned himselfe his wofull evill or in that he hath that is his substance the Greeke saith in his vanitie Vers. 10. greene olive alwayes fresh and flourishing See Psal. 37. 35. Ier. 11. 1â— aye continually see Psal. 9. 6. Vers. 11. hast done the Chaldee addeth hast done the vengeance of my judgement PSAL. LIII David describeth the corruption of a naturall man 5 and convinceth them by the light of their consciences 7 He glorieth in the salvation of God To the master of the musicke on Machalath an instructing Psalme of David THe foole saith in his heart there is no God they have corrupted and have made themselves abominable with injurious evill there is none that doth good God from the heavens looked downe upon the sonnes of Adam to see if there were any that understandeth that seeketh God Every one is gone backe together they are become unprofitable there is none that doth good none not one Doe they not know that worke painfull iniquitie that eat my people as they eat bread they call not upon God There they dreaded a dread where no dread was for God hath scattered the bones of him that besiegeth thee thou hast made them abashed for God hath contemptuously cast them off Who will give out of Sion the salvations of Israel when God returneth the captivitie of his people Iakob shall be glad Israel shall rejoyce Annotations MAchalath this seemeth to be a kind of instrument much like Nechiloth Psal. 5. 1. It may also be interpreted sicknesse or infirmitie So in the title of Psal. 88. an instructing Psalme Maskil see Psal. 32. 1. This Psalme is the same in effect and almost in words with the 14 Psalme some few things changed See the notes there Vers. 2. with injurious evill so the Greeke saith with iniquities they are made abominable Or wee may read they have done abominable 〈…〉 Vers. 4. every one is gone backe Hebr. All he that is Each one or whosoever he be in particular In Psalm 14. 3. he speaketh generally all is departed Vers. 6. where no dread was that is no cause of droad God giveth to the wicked a trembling â—eart Deut. 28. 65. and a sound of feare is in their â—ares Iob 15. 21. yea the sound of a lease chaseth them and they flee when none pursueth Lev. 26. 36. Prov. 28. 1. of him that besiegeth thee or that pitcheth câ—â—pe against thee speaking to the godly man The Greeke turneth it of men-pleasâ—rs hast made them abashed or shalt make abashed for it is a promise but set downe as already performed for the more assurance or shalt put to confusion to wit them or their counsell as they would have confounded thine See Psal. 14. 6. Vers. 7. who will give a wish O that therewere given c. See the notes on Psal. 14. 7. salvations that is full salvation health or deliverance PSAL. LIV. David complaining of the Ziphims prayeth for salvation 6 Vpon his confidence in Gods helpe hee promiseth sacrifice To the master of the musicke on Neginoth an instructing Psalme of David When the Ziphims came and said unto Saul doth not David hide himselfe with us O God in thy name save me and in thy power judge me O God heare my prayer hearken to the words of my mouth For strangers are risen up against me and daunting tyrants seeke my soule they have not set God before them Selah Loâ— God is mine helper the Lord is with them that uphold my soule He will turne the evill to my enviers in thy truth suppresse thou them With voluntarinesse I will sacrifice unto thee I will confesse thy Name Iehovah because it is good For hee hath freely rid mee out of all distresse and mine eye hath seene on mine enemies Annotations ZIphiâ—â—s or Zipheans the Inhabitants of Ziph a citie in the tribe of Iudah Ios. 15. 24. by which there was a wildernesse and wood wherein David hid himselfe when he fled from Keâ—â—ah for feare of King Saul and was bewrayed by these Ziphims unto the King once and the second time whereupon he made this Psalme See the history 1 Sam. 23. 14 15. 19 c. and 26 1 2. Vers. 5. strangers the Ziphims estranged from God and alienated from his people Psal. 58. 4. Isa. 1. 4. So wicked men are called Heathens Psal. 59. 6. In Psal. 86. 14. his is repeated by David but for Zarim strangers there he calleth them Zedim proud daunting tyrants terrible dismayers as Saul and his retinue whose terrour daunted many See Psal. 10. 18. seeke my soule my life to take it away see the note on Psal. 35. 4. Vers. 6. with them that uphold or among the upholders the valiant souldiers that helped David in his battels as 1 Chron. 12. 1. c. a like manner of speech is Iudg. 11. 35. thou art among them that trouble me Vers. 7. returne the evill to wit which they intend against me For the righteous escapeth out of trouble and the wicked shall come in his stead Prov. 11. 8. suppresse them restraine them or cut them off Compare Psal. 143. 12. Vers. 8. With voluntarinesse or In freenesse that is freely liberally of a willing minde Such sacrifices the law mentioneth Levit. 7. 16. Vers. 9. eye hath seene to wit the worke or reward of God in Chaldee the vengeance on mine enemies mentioned before in vers 7. and as is expressed in Psal. 91. 8. but often this word is concealed as Psal. 35. 21. and 92. 12. or hath viewed them with delight see Psal. 22. 18. PSAL. LV. David in his prayer complaineth of his fearefull case 10 He prayeth against his enemies of whose wickednesse and treacherie he complaineth 17 He comforteth himselfe in Gods preservation of him and confusion of his enemies To the master of the musicke on Neginoth an instructing Psalme of David HEare thou O God my prayer and hide not thy selfe from my supplication for grace Attend to me and answer me I mourn in my
words or my matters perverting them and giving them another figure or fashion So the Hebrew word is used for fashioning Iob 10. 8. It signifieth also grieving Esa. 63. 9. Vers. 7. They draw together or gather that is convene and combine together or gather warres as is expressed Psal. 140. 3. So Psal. 59. 4. my steps or my heeles or footsâ—les after the manner of that old Serpent Gen. 3. 15. Vers. 8. cast downe or make descend to wit to the pit of corruption as Psal. 55. 24. or nether parts of the earth as Ezek. 32. 18. Vers. 9. my wandring my flitting to and fro as from Sauls presence to Gath 1 Saâ— 21. 10. from thence to the cave of Adullam 1 Sam. 22. 1. from thence to Mispeh in Moab vers 3. then to the forest of Hareth in Iudah vers 5. then to Keilah 1 Sam. 23. 5. thence to the wildernesse of Ziph vers 14. thence to the wildernesse of Maon ver 25. then to Eugedi 1 Sam. 24. 1 〈◊〉 and so from place to place as a partrich on the mountaines in all which David acknowledged Gods care and providence towards him in thy bottle that is reserve them diligently Bottles were used to put in milke and wine Iudg. 4. 19. 1 Sam. 16. 20. In the Hebrew there is an allusion to the former word wandring called Nod a bottle being also in that tongue called Nod having difference in writing but none in sound are they not in thy register or in thy booke and reckoning meaning doubtlesse they are A question is often used for an earnest affirmation or deniall As when one Evangelist saith Doe yee not erre Mar. 12. 24. another saith ye doe erre Mat. 22. 29. Vers. 10. that God will be for me or with me or that God is mine as the Greeke saith thou art my God Vers. 13. Thy vowes are upon me that is I have thank-offerings ready wherewith to pay my vowes which I made unto thee A like phrase is in Prov. 7. 14. Vpon me are peace-offerings See also how vowes were paid with peace or thank-offerings Lev. 7. 15 16. Psal. 66. 13. Or they are upon me that is I am bound to pay them or doe now binde my selfe and take them upon me The Chaldee saith Oâ— me I have received O God thy vowes confessions that is as the Chaldee saith sacrifices of confession or thanks which were distinguished from vowes Lev. 7. 12 15 16. Vers. 14. hast thou not also meaning surely thou hast as before in vers 9. and Psal. 116. 9. from sliding or from driving from thrust that is from sliding by the thrust of my enemies to walke on or converse it noteth a continuall and pleasing carriage of ones selfe acceptable to God therefore the Greeke expresseth it by well-pleasing and the Apostle followeth the same in Heb. 11. 5. from Gen. 5. 24. So in Psal. 116. 9. The meaning also of the phrase here is that I may walke as that which one Prophet saith lashabeth to dwell 1 Chron. 17 4. another saith leshibti that I may dwell 2 Sam. 7 5. the light of the living or light of life meaning the vitall of lively light which men here on earth doe enjoy and therefore in Iob 33. 28 30. this is opposed to the pit or grave and in Psal. 116. 9. it is called the land of the living whereof see Psal. 27. 13. This also respecteth the better light of life mentioned by our Saviour Ioh. 8. 12. PSAL. LVII David in prayer flying unto God complaineth of his dangerous case 8 He encourageth himselfe to praise God To the master of the musicke Corrupt not Michtam of David when he fled from the face of Saul into the cave BE gracious to me O God be gracious to me for in thee my soule hopeth for safety and in the shadow of thy wings will I hope for safetie till the wofull evils passeth over I will cal unto God most high to the God that perfectly accomplisheth towards me He will send from heavens and save me he hath put to reproach him that would swallow me up Selah God will send his mercy and his truth My soule is among Lions I lie among inflamers the sonnes of Adam their teeth are speares and arrowes and their tongue a sharpe sword Be exalted over the heavens O God over all the earth be thy glory They prepared a net for my steps he bowed downe my soule they digged a pit before me they are fallen into the midst of it Selah Firmely prepared is my heart O God firmely prepared is my heart I will sing and praise with Psalme Raise up my glorie raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Lord I will praise thee with Psalme among the nations That thy mercy is great unto the heavens and thy truth unto the skies Be exalted over the heavens O God over all the earth be thy glory Annotations COrrupt not or Bring not to corruption or perdition This word sometime importeth corruption of faith and manners by sinne as is noted on Psal. 14. 1. sometime perdition or utter destruction the punishment of sin Ps. 78. 38. 45. Gen. 6. 13 and 9. 11. 15. it is a more vehement word than killing Ezek. 9. 6 8. This word is also in the title of the 58 59 and 75. Psalmes Michtam a golden song See Psal. 16. 1. from face or for feare of Saul See Psal. 3. 1. into the cave Saul sought David in the wildernesse of Engedi upon the rocks among the wilde goats and being there in a cave David cut off the lap of Sauls coat and would not kill him Which when Saul after perceived his heartrelented for Davids kindnesse and hee wept acknowledging his fault And taking an oath of David that hee should not destroy his seed hee ceased his persecuting for a time 1 Sam. 24. David in that distresse made this Psalme Vers. 2. evills passeth that is every evill or the whole heape of evills passeth Vers. 3. perfectly accomplisheth or performeth to wit his grace or his promise or my affaires bringing them to a full end and stay So Psal. 138. 8. A like speech the Apostle useth Phil. 1. 6. Vers. 4. He will send or usually sendeth to wit his hand as Psal. 144. 7. or his Angell as Dan. 3. 27. and so the Chaldee explaineth it or his mercy and truth as after here followeth swallow mee or breatheth after mee See Psalm 56. 2. Vers. 5. Lions called here Lebaim â—eartie stout couragious Lions of Leb that is heart courage As there be sundry sorts of Lions so have they sundrie names see Psal. 7. 3. Lions are mentioned in the Scriptures for the stoutnesse of their heart 2 Sam. 17. 10. boldnesse Prov. 28. 1. and grimnesse of their countenance 1 Chron. 12. 8. Saul and his Courtiers are here Lions to David as were the Kings of Asshur and Babel after unto Israel Ier. 50. 17. the Roman Emperour to Paul 2
justice because only the just and cleane might enter into them as vers 20. Isa. 26. 2. 2 Chron. 23. 19. Rev. 21. 27. Vers. 20. gate of Jehovah this the Chaldee expoundeth the gate of the Sanctuary of the Lord. Vers. 22. The stone c. By this stone is meant David himselfe and his Sonne Christ by the builders are meant the chiefe men of Israel that refused David and Christ to reigne over them Matth. 21. 42. Act. 4. 11. Of David the Chaldee expoundeth it The builders despised the young man which among the sonnes of Iesse was worthy to be made King and Ruler for head that is the chiefe corner stone which coupleth and fastneth the building See also Isa. 28. 16. 1 Pet. 2. 6 7 8. Ephes. 2. 20. 21. Vers. 24. made that is preferred in honour above others so making somtime signifieth as 1 Sam. 12. 6. and the making of a day is the sanctifying and observing of it Deut. 5. 15. Exod. 34. 21. Also day is the whole time of grace in Christ 2 Cor. 6. 2. Vers. 25. save now or I beseech thee save in Hebrew Hoshiah-na or Hosanna as it is sounded in Greeke Matth. 21. 9 15. where the people and children welcome Christ into Ierusalem singing Hosanna the Sonne of David that is praying God most high to save the King Christ who then came in the name of the Lord. Vers. 26. he that commeth that is the King Christ that commeth in the name power and authoritie of the Lord Luke 19. 38. we blesse you these seeme to be the Priests words whose office was to blesse Gods people in his house Num. 6. 23. Deut. 10. 8. 1 Chron. 23. 13. Vers. 27. the feast-offerings or festivitie This word often used for a festivall day as Psal. 81. 4. is sometime figuratively used for the sacrifices offered at those feasts as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here Thus Christ is called our Passeover 1 Cor. 5. 7. that is our Paschall lamb with cords This word is sometime used for thick twisted cords Iudg. 15. 13. sometime for thick branches of trees used at some feasts Ezek. 19. 11. Levit. 23. 40. Hereupon this sentence may two wayes be read binde the feast with thick branches or binde the sacrifices with cords both meane one thing that men should keepe the festivitie with joy and thankes to God as Israel used at their solemnities unto the hornes that is all the Court over untill you come even to the hornes of the altar intending hereby many sacrifices or boughes The Chaldee interpreteth it till he have offered him and powred the bloud at the hornes of the Altar PSAL. CXIX This Psalme containeth manifold praises of the Law of God and effects of the same with sundrie prayers and professions of obedience O Blessed are they that are perfect in way they that walke in the law of Iehovah 2. O blessed are they that keepe his testimonies they that seeke him with all the heart 3. Also they that worke not iniquity but walke in his waies 4. Thou hast commanded thy precepts to be observed vehemently 5. Oh that my waies were directed to observe thy statutes 6. Then shall I not be ashamed when I have respect unto all thy commandements 7. I will confesse thee with righteousnesse of heart when I shall learne the judgements of thy justice 8. I will observe thy statutes forsake thou me not very much 9. Wherewith shall a young man cleanse his way by taking heed according to thy word 10. With all my heart have I sought thee let me not wander from thy commandements 11. In mine heart have I hid thy sayings that I might not sinne against thee 12. Blessed art thou Iehovah learne mee thy statutes 13. With my lips have I told all the judgements of thy mouth 14. In the way of thy testimonies have I joyed as above all store of riches 15. In thy precepts will I meditate and will have respect unto thy waies 16. In thy statutes will I delight my selfe I will not forget thy words 17. Bounteously reward unto thy servant that I may live and observe thy word 18. Vncover mine eyes that I may see the marvellous things of thy law 19. A stranger I am in the earth hide not thou from me thy commandements 20. My soule is broken small with desire unto thy judgements in all time 21. Thou hast rebuked the proud accursed that wander from thy commandements 22. Turne thou from mee reproach and contempt for I have kept thy testimonies 23. Princes also did sit they spake against me thy servant meditateth in thy statutes 24. Also thy testimonies are my delights the men of my counsell 25. My soule cleaveth to the dust quicken thou me according to thy word 26. I told my waies and thou answeredst me teach me thy statutes 27. Make mee to understand the way of thy precepts and I will meditate on thy marvellous workes 28. My soule droppeth for heavinesse raise thou me up according to thy word 29. Take away from me the way of falshood and graciously give me thy law 30. The way of faithfulnesse I have chosen thy judgements I have proposed 31. I have cleaved to thy testimonies Iehovah let me not be abashed 32. I will run the way of thy Commandements when thou shalt inlarge mine heart 33. Teach me O Iehovah the way of thy statutes that I may keepe it unto the end 34. Make me to understand that I may keep 〈◊〉 law and observe it with all the heart 35. Make mee to tread in the path of thy commandements for in it I take pleasure 36. Incline mine heart unto thy testimonies and not unto covetousnesse 37. Turne away mine eies from seeing false vanity quicken me in thy waies 38. Confirme to thy servant thy saying which is given to the feare of thee 39. Turne away my reproach which I am afraid of for thy judgements are good 40. Loe I have a desire to thy precepts in thy justice quicken thou me 41. And let thy mercies come to mee O Iehovah thy salvation according to thy saying 42. And I shall answer him that reproacheth me because I have trusted in thy word 43. And pull not thou out of my mouth the word of truth very much because I have hopefully waited for thy judgements 44. And I will observe thy law continually for ever and perpetuall aye 45. And I shall walke in a large roomth because I have sought thy precepts 46. And I will speake of thy testimonies in the presence of Kings and not be ashamed 47. And I will delight my selfe in thy commandements which I have loved 48. And I will lift up my hands to thy commandements which I have loved and will meditate on thy statutes 49. Remember the word to thy servant for which thou hast made me hopefully to wait 50. This is my comfort in mine affliction that thy saying quickeneth mee 51. The proud have scorned me very greatly from thy law
vers 8. and it may be referred to the word vehemently true or to the former pull not utterly Vers. 45. in a large roomth or in widenesse that is at libertie cheerefully free from feares distresses c. Psal. 4. 2. and 18. 20. and 118. 5. Vers. 48. lift my hands that is put my hands to the practise of thy law with earnestnesse Vers. 53. A burning horrour a storme of terrour and dismay as the Greeke saith swowâ—ing or fainting see Psal. 11. 6. for or from the wicked a storme of trouble raised by them Vers. 54. songs theames or arguments of singing the house the earthly house of this tabernacle where man sojourneth in his body as 2 Cor. 5. 1 c. in Greeke the place that is wheresoever I sojourne Vers. 56. This was Thus ordered I the course of my life or this varietie of estate persecution consolation c. befell me Vers. 57. my portion that is as the Greeke explaineth O Lord thou art my portion as Psal. 142. 6. and 16. 5. Ier. 10. 16. or my portion O Lord shall be to keepe thy words Vers. 58. besought or intreated see Psalm 45. 13. Vers. 59. thought upon considered and counted the Chaldee saith I thought to make good my wayes Vers. 60. delayed not or distracted not my selfe to wit with worldly cares feares pleasures c. Vers. 61. Bands or Cords as the Greeke also turneth it or Companies as the Chaldee explaineth it so a band of Prophets for a company of them 1 Sam. 10. 10. Vers. 66. reason or behaviour Hebr. taste or savour see Psal. 34. 1. Vers. 67. afflicted or answered cried to wit for my affliction Vers. 69. forged or composed adjoyned so Iob 13. 4. Vers. 70. grosse congealed and so made hard and senselesse in Greeke crudled as milk Compare Act. 28. 27. Ephes. 4. 18. Vers. 72. thousands to wit of peeces as is expressed Psal. 68. 31. the Chaldee expoundeth it of talents Vers. 73. fashioned or fitted composed Compare Iob 10. 8. Vers. 75. with faithfulnesse or in faith or truth God is faithfull which wil not suffer us to be tempted above that we are able but will give the issue with the temptation c. 1 Cor. 10. 13. Vers. 78. depraved perverted wronged mee dealt perversly with me or would pervert me from the right way Vers. 79. turne to me in Chaldee turne to my doctrine Vers. 80. perfect sincere in Greeke without spot unblemished as vers 1. Vers. 81. fainteth faileth or is consumed to wit with desire So Psal. 84. 2. faile or are consumed as before and vers 123. See Psal. 69. 4. 1 Sam. 2. 33. Vers. 83. in the smoake that is drie and wrincled Compare Psal. 32. 4. and 102. 4. Vers. 84. daies to wit of affliction see Psal. 37. 12. and 116. 2. Vers. 85. digged pits to take away my life Psal. 35. 7. the Greeke saith told me tales to intrap mee with errours Vers. 86. faithfulnesse or faith that is faithfull true Vers. 89. is stedfast or standeth fast abideth compare Isa. 40. 8. Vers. 90. stablished or fitly setled See Eccles 1. 4. Vers. 91. To thy that is According to thy ordinations or For thy judgements in the manner and to the ends that thou appointedst them they stand and continue as Psal. 33. 9. Vers. 96. of all perfection or consummation that is of every most perfect thing large or broad wide meaning infinite Vers. 98. thou makest or it maketh it is with me or it is mine that is thy law or every one of thy commandements is mine Vers. 103. my palate that is my taste Vers. 105. a lampe or a candle lanterne so Prov. 6. 23. Compare Iob 19. 8. Vers. 106. sworne making covenant to walke in thy law as Nehem. 10. 29. ratifie performe or stablish Vers. 108. free-offerings or voluntaries see Psal. 54. 8. Vers. 109. in my hand or palme that is I goe in danger of my life See the like phrase Iudg. 12. 3. 1 Sam. 19. 5. and 28. 21. So the Chaldee explaineth it my soule is in danger as if it were upon my hand Vers. 112. to the end as vers 33. Here the Greeke turneth it for reward respecting the end and reward of faith and obedience as Psal. 19. 12. Heb. 11. 26. 1 Pet. 1. 8 9. Vers. 113. vaine thoughts or wavering cogitations or vaine thinkers as the Chaldee explaineth it the Greeke also turning it transgressors of law It hath the name of top-branches of trees figuratively applied to the thoughts or opinions of the minde wavering and uncertaine as 1 King 18. 21. or persons distracted with their owne cogitations Vers. 117. delight or have respect or contemplate meditate delightfully Vers. 119. Like drosse consumed with the fire of thy wrath See Ezek. 22. 18 22. Prov. 25. 4 5. makest cease that is removest or takest away Vers. 120. feeleth horrour as when the haire stands up for feare and by flesh may be meant the haire of his flesh as is expressed Iob 4. 15. from whence this phrase seemeth to be taken Vers. 121. Be surety answering for and defending him Or give sweetnesse or delight unto him Vers. 126. to doe or worke shewing his power The Chaldee otherwise It is time to doe the will of the Lord. made frustrate of none effect or dissipated See Psal. 33. 10. Vers. 128. hold righteous or make righteous that is doe esteeme and defend to be most right and doe rightly use them Vers. 130. The opening or doore that is the declaration as the Greeke interpreteth it or the first entrance into them Vers. 132. according to the judgement that is as is right and meet and behoveth or after the manner wont and custome that thou usest So judgement is for manner or custome Gen. 40. 13. Ios. 6. 15. 1 Sam. 2. 13. and 27. 11. Vers. 136. they men in generall or the wicked as after vers 158. Vers. 137. righteous to wit is every of thy judgements or upright art thou in thy judgements Vers. 138. justice of thy testimonies that is thy just and very faithfull testimonies Or justice thy testimonies and faith Vers. 139. suppresseth or cutteth off that is consumeth Compare Psal. 69. 10. Vers. 140. fined purified as in fire Psal. 12. 7. Vers. 142. for ever that is everlasting so vers 144. Vers. 143. found that is come upon me as Psal. 116. 3. Vers. 144. justice of c. or Thy testimonies are just c. Vers. 147. prevented to wit thee with prayer as Psal. 88. 14. and 95. 2. twilight the dawning of the morning as the Chaldee explaineth it and the Hebrew sometime signifieth Iob 7. 4. Vers. 148. watches see Psal. 63. 7. and 90. 4. and 119. 62. The Chaldee saith the morning and evening watches Vers. 149. judgement equitie or custome as vers 132. Vers. 160. the beginning or the head but the Greeke and Chaldee doe explaine it from the beginning thy word is truth and so for ever Or taking head for excellencie thy most excellent word is truth
grace or words of grace Luk. 4. 22. which was powred out in the lips of Christ Psal. 45. 3. which set forth by similitude of the pleasant lilie and sweet myâ—rh-oile doe note out the comfort and sweetnesse of the Gospell in the hearts of them that beleeve Vers. 14. The Chrysolite in Hebrew Th 〈…〉 it is a precious stone of a golden sea-green colour see Exod. 28. 20. These hands of Christ likened unto or adorned with gold rings whose hollow place of foyle is set and filled with the Chrysolite signifie his precious pure and glorious workes acceptable and honourable before God and men his bowels that is his breast and belly for in them the bowels are contained as the heart liver c. but he nameth bowels to denote his inward affections outwardly manifested So the heart is said to bee among the bowels in Psal. 22. 15. and the liver is joyned therewith in Lam. 2. 11. where also the bowels are in Greeke translated the heart See before on verse 4. bright yvorie Hebr. brightnesse of yvorie meaning most bright polished faire and glorious overlaid or which is covered and so adorned with Saphirs for in Gen. 38. 14. this word is used for covered where the Greek and Chaldee expound it adorned These bowels of Christ like burnisht yvorie decked with Saphirs which are precious stones of a sea blew or heavenly colour signifie his hearty and heavenly affections love mercy commiseration c. towards God his Law and his people as he saith in Psal. 40. 9. thy Law is within my bowels and bowels are inward-affections in 2 Cor. 7. 15. and joyned with mercies in Phil. 2. 1. and used for tender-mercy in Luk. 1. 78. and Pauls great longing after the Saints is said to be in the bowels of Iesus Christ Phil. 1. 8. The Chaldee Paraphrast applyeth these to the body of the Church of Isâ—ael the twelve Tribes who shined as hee saith like lampes were polished in their workes like Elephants tooth or yvorie and shone like Saphiâ—s Vers. 15. His legges piliars of marble under the name legges the thighes also are comprehended and all down to the feet which are the instruments to beare sustaine and remove the body from place to place so the legges of a man and the strength of an horse are mentioned in Psal. 147. 10. to signifie mans might and swiftnesse And as yron legs denoted a strong Kingdome Daniel 2. 33. 40. so the strength of Christ in his wayes and government is resembled by marble-pillars and the uprightnesse and purity thereof by the colour of white-marble or alabaster founded or grounded set fast as on a foundation sockets of solid gold that is Christs feet on which his legges are set as pillars on their sockets to sustaine and stay them up are of solid gold firme and stable pure and glorious so that his way is perfect his ancles slip not 2 Sam. 22. 33. 37. his foâ—t standeth in righteousnesse Psal. 26. 12. he walketh safely in his way and his foot stumbleth not Prov. 3. 23. with these feet in justice he treadeth downe his enemies Psalme 110. 1. Esay 26 6 2 Sam. 22. 39. 43. but bringeth good tidings of peace to his people Nahum 1. 15. that all they are blessed which trust in him Psal. 2. 12. whereas confidence in an unfaithfull man in the day of trouble is like a fâ—ot out of joint Prov. 25. 19. his countenance or his sight appearance forme that is his personage for this word meaneth not his face only but his whole person to see to he is like Lebanon goodly great high glorious So in 2 Sam. 23. 21 a man of countenance that is a goodly personable man is by another Prophet called a man of measure that is of great and goodly stature 1 Chron. 11. 23. Lebanon a goodly mountaine in the North part of the land of Canaan see Song 4. 8. As Christs large glorious and everlasting Kingdome was signified by a stone that became a great mountaine and filled the whole earth Dan. 2. 35. 44. and other kingdomes also are figured by mountaines Ier. 51. 25. so the largenesse eminency and glory of Christ in his Kingdome is here resembled by mount Lebanon choice that is goodly excellent for things that excell are chosen before other and these words choice and good or goodly are joyned together in the praise of men as in 1 Sam. 9. 2. or of trees Ezek. 31. 16. and choice Cedars are mentioned in Ier. 22. 7. so here Christ is choice as the Cedars meaning goodly excellent flourishing and continuing in vigour the just man groweth as a Cedar in Lebanon Psal. 92. 13. Vers. 16. his palate or the roofe of his mouth 〈◊〉 which as the tongue and lips is the instrument of speaking and so figuratively used for speech or words Prov. 5. 3. sweetnesses or sweets sweet things which properly is meant of sweet meates and drinkes as in Nehem. 8. 10. Prov. 24 13. but applyed to the words of God which are sweet to the soule as honey or other sweets to the taste Psalme 19. 10. and 119. 103. Here the palat or mouth of Christ being likened to sweet things signifieth his words doctrines promises comfoâ—ts proceeding from his spirit and being plainly and powerfully uttered to bee pleasant wholesome comfortable to the soules of such as doe discerne and beleeve them as the Spouse before said his fruit was sweet unto her palat or taste Song 2. 3. So the Wisedome of God saith in Prov. 8. 7. my palate that is my mouth shall speake the truth And the Chaldee here paraphraseth The words of his palate are sweet as honey he is altogether or all every whit of him is desires that is much to be desired he is wholly amiable which the Chaldee expoundeth all his commandements are to bee desired Thus Christ is both generally and in particulars commended and magnified by the tongue of his Spouse unto the daughters of Ierusalem as by the tongue of Paul he was crucified among the Galathians Gal. 3. 〈◊〉 when his sufferings were declared But as he is the power of God and the wisedome of God unto them which are called when to others he is a stumbling blocke and foolishnesse 1 Cor. 1. 23. 24. so here he is to his Spouse and her friends glorious and beautifull but to the world hee is base and ignominious a worme and not a man the reproch of men and contemned of the people Psal. 22. 7 his visage marred more then any man and his forme more then the sonnes of men growing up as a root out of a dry ground having no forme nor comelinesse no beauty that wee should desire him Esay 52. 14. and 53. 2. CHAPTER VI. VVHither is thy beloved gone O thou fairest among Women whither is thy beloved turned-aside that wee may seeke him with thee My beloved is gone-downe to his garden to the beds of spice to feed in the gardens and to gather Lilies I am my beloveds and my beloved
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS
he change shall be holy Hebrew so all be holinesse that is both of them shall be the Lords and neither of them his that through cove 〈…〉 leightnesse or for any other respect changeth an hallowed thing By the Hebrew canons some changes stood in force and of some there was a nullity He that changeth his oblation for a beast which is not his owne it is no change for no man can sanctifie a thing which is not his owne Priests make no change of a Syn-offring or of a Trespass-offring sor although they be theirs yet have they no due unto them whiles they are alive for they have no right to the flesh till the blood be sprinkled Neither doe the Priests make charge of the firstling for though if be his due whiles it is alive 〈◊〉 it is not his due from the beginning for the beginning of it is in the house of Israel But the owners that change the firstling all the while it is in their house they make a change And so a Priest that changeth a Firstling which is borne of his owne not a Firstling which he hath received of an Israelite that is a change The high Priests ram Lev. 16. maketh a change but his bullocke maketh no change though it be one of his owne because his brethren the Priests have their atonement by it and so are as partners in it Fowles and Meat-offrings make no change for the law speaketh but of beasts Hee that sanctifieth a beast that hath a fixed blemish it maketh no change but he that sanctifieth a beast that hath a transitorie blemish or sanctifieth a perfect beast and afterward a fixed blemish commeth upon it this maketh a change Whether a man change a perfect beast for a blemished or a blemished for a perfect or change in Oxe for a sheepe or a sheepe for an Oxe or a sheepe for a goat or goat for sheepe or males for females or females for males or change one for an hundred or an hundred for one either at once or one after another this is a change and he is to be beaten according to the number of beasts which he hath changed Change is when the owner of an oblation saith of a beast of the common beasts which are his This shall be for that or This shall be the exchange of that This shall be for that Sin-offring or for that Burnt-offring having thus said it is a change The Law for the offring of exchanges is thus The exchange of a Burnt-offring shall be offered for a burnt-offring and if the exchange of it be a female it shall feed till some blemish fall on it then it is sold and a burnt-offring is brought with the price of it The exchange of a Sin-offring is to dye of a Trespass-offring is to feed till it be blemished and the price they make a voluntary-offring The exchange of Peace-of-frings is as the Peace-offrings in all respects c. The exchange of the Firstling is the Priests and the exchange of the tithe beast is the owners c. Maimony in Temurah ch 1. sect 3 9. 14. and ch 2. sect 1. and ch 3. 1. c. Vers. 11 uncleane beast This may be taken generally for all uncleane beasts which men did vow except the dogge the price whereof might not bee brought into the house of the Lord for any vow Deut. 23. 18. But the Hebrewes understand it also of oxen sheepe or goats upon which are blemishes whereby they are become uncleane for the altas He that sanctifieth a perfect beast for the altar and there fall a blemish upon it whereby it is disalled lot this is estimated and redeemed And of this it is said in Lev. 27. 11. AND IF ANY VNCLEANE BEAST c. and he is to bring with the price thereof another oblation like it Maim in Erachin ch 5. s. 11. But that other uncleane beasts might be sanctified also they grant Ibidem s. 17. present the beast or make it stand as vers 8. Whosoever sanctifieth a beast either cleane or uncleane either of the holy things for Gods house or holy for the altar whereupon a blemish is f 〈…〉 or which is perfect and meet to bee offred it is necessary that it be presented in the Iudgement hall Lev. 27. 11. Therefore â—f the beast dye before it bee estimated and redeemed they redeeme it not after it is dead but doe bury it But if hee sanctifie a staine or a dead beast for the reparation of the sanctuary loâ— that is redeemed as other moveable goods Maimony in Erachin ch 5. sect 12. Vers. 12. thy estimation ô Priest The Greeke here changeth the person saying As the Priest valueth it likewise the Chaldee According to the estimation of the Priest This rate or value which the Priest set was as Sol. Iarchi here noteth for any other man that would come to buy it But if the owner would redeeme it the scripture layeth more upon him to adde the fift part and so for him that sanctifieth his house or his field or that would redeeme his second â—ithe the owners are to adde aâ—â—ist part but not any other man Vers. 13. If redeeming he will redeeme it that is will at all redeeme it as repenting of his vow which he hath made and will not have the beast sold that the price thereof may be given to the Lord but reserve it for his own use the fift part and the fift part which is added loe it is as the holy thing it selfe and there is one law for them both Maimony in Erachin chap. 7 sect 〈◊〉 For abusing or pâ—rioyning holy things the Law otherwhere commandeth a fift part to bee added besides the principall as a mulct upon the offender for his fault Levit. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vowes when hee that voweth will not stand to his promise the Lord layeth on him this penaltie for his inconstancie and lightnesse of minde that 〈◊〉 might learne to be faithfull and stable minded in all things pertaining unto him and his service though they proceeded at first from their owne voluntarie will unto thy estimation unto the value which thou the Priest hast set the beast aâ—â— by the estimation or unto the money which thou hast valued it at as in v. 15. 19. So the owner was to give so much as any other man and a fift part more V. 14. his house and so by proportion any other of his moveable goods He that sanctifieth his house or his uncleane beast or any other of his moveables they are to be valued according to that they are worth be they good or bad and if he that sanctified them he or his wife or his heyre will redeme them hee is to adde a fift part c. whether it be an house in a walled citie or an house in a village it may be redeemed alwayes Maimony in Erachin c. 5. s. 3. To sanctifie an house was by vow as if a man said This