Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	abraham_n	covenant_n	grace_n	839	5	6.5999	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11649	Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.; Annotations upon the five bookes of Moses, and the booke of the Psalmes	Ainsworth, Henry, 1571-1622?	1627 (1627)	STC 219; ESTC S106799	2,398,875	1,194

him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See Nū 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be b●●ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their l●m●es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portiō in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Da●●ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If

just with the wicked and that the just should bee as the wicked far-be-it from thee shall the Iudge of all the earth not doe judgement And Iehovah said If I shall find in Sodom fifty just men within the city then will I spare all the place for their sake And Abraham answered and said Behold now I have taken upon me to speake unto the Lord and I am dust and ashes If-so-be there lacke of fifty just men five wilt thou destroy for five all the city And he said I will not destroy if I shall find there fourty and five And he added again to speake unto him and said If-so-be fourty be found there and hee said I will not doe it for fourties sake And he said O let not now the Lord be wroth and I will speake If-so-be thirty be found there and hee said I will not doe it if I shall find thirty there And he said Behold now I have taken-upon me to speake unto the Lord If so be twenty shall be found there And he sayd I will not destroy for twenties sake And hee sayd O let not now the Lord bee wroth and I will speake but this once If-so-be ten shall bee found there And he said I will not destroy for tennes sake And Iehovah went-away when as he had made-an-end of speaking unto Abraham and Abraham returned to his place Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourth section of the Law called of the first word Vajera that is And the Lord appeared See Gen. 6. 9. Vers. 1. appeared or was seene of him meaning Abraham This vision was to renew the promise of Isaaks birth and to acquaint Abraham with Gods purpose of destroying Sodom And for us to see how Abrahams faith wrought with his workes and by workes faith was made perfect as Iam. 2. 22. the akes that is the oke-grove or the plaine see Gen. 13. 18. in the heat that is at ●oone as the Greeke translateth it At such time travellers wexe saint and hungry heat also figureth afflictions Mat. 13. 6. 21. Rev. 7. 16. the due time to shew forth works of grace Mat. 25. 35. Vers. 2. three men so they seemed at first to Abraham but he entertained Angels unawares Heb. 13. 2. for one of these is called Iehovah vers 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Iudge of all the earth ver 25. 27. And this was Christ Rom. 10 9. Iohn 5. 22. The other two were created Angels Gen. 19. 1. The Hebrew Doctors here say And behold three Angels were sent to Abraham our father and they three were sent for three things because it cannot be that moe things then one should be sent by the hand of one of the high Angels The first Angell was sent to shew glad-tidings unto Abraham our father that Sarah should beare Isaak The second Angell was sent to deliver Let from the overthrow of Sodom The third Angell was sent to overthrow Sodom and Gomorrha Admah and Seboim Thargum Ierusalemy on Gen. 18. before him or against him thus occasioning Abraham to come unto them who presently ran and so pursued hospitality as the Apostle speaketh Rom. 12. 13. Vers. 3. Lord the Hebrew Adonai is written with long A in the end which is the usuall title of God as is observed on Gen. 15. 2. The Greeke also translateth it absolutely Lord and the Chaldee expresseth it by the letters of Iehovah otherwise then in Gen. 19. 2. And Abraham in vers 27. under this title acknowledgeth him for God opposing himselfe as dust and ashes Vers. 4. leane ye downe that is rest ye or as the Greeke translateth refresh your selves Vers. 5. sustaine ye or uphold that is comfort or strengthen your heart the Greeke translateth it eat Bread is compared to a staffe or stay Esay 3. 1. for that it is the chiefe sustenance that upholds the life of man So in Iudg. 19. 5. Psal. 104. 15. Vers. 6. three peckes or measures each of them was at least a pottle bigger then our English pecke for three of them made an Ephah or Bushel wherof see Exodus 16. 36. The Hebrewes write that this their pecke which they call Seah the Greeke Saton contained as much as 144 common hens egges For their least measure is the quantity of an egge sixe whereof doe make a measure called Log or Pinte whereof see Lev. 14. 10. and foure of them Logs make a Kab wherof see 2 Kin. 6. 25. and sixe Kabs make this Seah or Pecke three whereof Abraham prepareth here for three mens dinner which with other things doe manifest his liberality contrary to Nabals 1 Sam. 25. 11. Our Saviour also hath a Parable of three peckes of meale which a woman leavened Mat. 13. 33. That which in Ruth 2. 17. is an Ephah or Bushell of barly the Chaldee Paraphrase there calleth three Seahs or peckes So also in Exod. 16. 36. flowery meale that is fine meale Hebr. meale of flower This and the tender and good calfe vers 7. sheweth that Abrahams benevolence was of the best things that hee had See the annotations on Gen. 4. 4. Vers. 7. the herd or the beeves as the Greeke and Chaldee turne it a calfe Hebr. son of the herd or beefe so sonnes of the flocke for Lambes Psal. 114. 4. sonne of the asse for a foale Gen. 49. 11. 〈…〉 es of the V●icorne Psal. 29. 6. and sundry the like to make it to weet ready that is to dresse it An usuall phrase for preparing dressing or trimming any thing so to make the Passover Exod. 12. 48. Mat. 26. 18. and other sacrifices Exod. 10. 25. Psal. 66. 15. Vers. 8. set Hebr. gave standing the Chaldee translateth he ministred to them And so the Hebrew word oft signifieth as the Levites that stood Neh. 12. 44. that is served or wayted so hee which stood before the King Ier. 52. 12. is said to bee the servant of the King 2 King 25. 8. And this setteth forth Abrahams humility Vers. 9. in the tent It is a vertue for women to be keepers at home Tit. 2. 5. but the lewd womens feet abide not in her house Prov. 7. 11. Vers. 10. Returning I will returne that is I will certainly returne see Gen. 2. 17. This was a word of promise whereby the children of God and true seed of Abraham were discerned from the other Rom. 9. 8. 9. Neither doe wee find that this returne was by the Angels apparition againe but by the complement of the thing promised when this time reviveth or liveth that is the next yeere at this time as appeareth by the accomplishment Gen. 21. 2. 5. for then Abraham was an hundred yeere old and now he was ninety nine Gen. 17. 24. In the revolution of the yeere things returne to the same life and estate which they had before And in spirituall things when promises are fulfilled it is called the acceptable yeere of the Lord Luke 4. 19. So a City is said

25. 18. and 73. 5. The Chaldee taketh it in the first sense for them that do 〈◊〉 and this is most fit but the Greeke translateth it paine his God is with him this the Chaldee expoundeth the word of the LORD their God is for their helpe Hereby is signified the cause and author of their former blessednesse to be God himselfe in the midst of them as Moses said Let the Lord now goe amongst us for it is a stiffe-necked 〈◊〉 and pardon thou our iniquitie and our sin c. Exod. 34. 9. And his presence with them was a signe of their estate in grace otherwise they could have had no communion with him 1 Ioh. 1. 6 7. as himselfe said whiles they were in their sinnes I will not goe up in the midst of thee for thou art a stiffe-necked people lest I consume thee in the way Exod. 33. 3. and by his being with them they were secured both from Balaams curse and from all feare of evill Psal. 23. 4. and 91. 15. the shout of a King or the alarme the sounding shout of a king that is of God He hath reference to the silver trumpets which Israel used in their warres by the ordinance of God who also promised that they should be remembred before the Lord their God and saved from their enemies Num. 10. 9. Whereupon Abijah said Behold God is with us for a captaine and his Priests with sounding trumpets to crie alarme against you ô sons of Israel fight yee not against the LORD the God of your fathers for yee shall not pr●sper 2 Chron. 13. 12. So by the shout or alarme of this King among his people they now were saved from the evils that Balak and Balaam conspired against them Herewith also may be compared the sounding of trumpets and shout at the singe of Iericho Ios. 6. 16. 20. and in the battell of G●deon Iudg. 7. 20. And thus Iesus Christ the King and defender of the Church causeth continuall joy and triumph in the hearts of his people justifying sanctifying and preserving them in peace with God who alwayes causeth them to triumph in Christ 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies Wherein they rejoyce and say Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth Rom. 8. 33 34. among them Hebr. in him that is in Iakob which phrase may also signifie the faith that his people have in God their King The Chaldee expoundeth it The presence or habitation of their King is among them Vers. 22. God brought them or God the bringer of them This answereth Balaks complaint there is a people come out of Aegypt Numb 22. 5. Balaam telleth him they came not of themselves as he imputed unto them for evill but they were brought up of God So againe in Numb 24. 8. he hath or to him is It may be understood first of God and then of Israel unto whom God giveth strength Psal. 68. 36. the strengths of an Vnicorne or as the Greeke translateth it the glory of an Vnicorne The Vnicorne is a beast commended in the Scripture for the excellencie of his horne whereupon the Prophet saith My horne shall be exalted as the Unicornes Psal. 92. 11. and for his strength as it is said Wilt thou trust him because his strength is great Iob 39. 11. Therfore the prowesse of a people against their enemies is set forth by this similitude as Moses saith of Ioseph His hornes the hornes of an Vnicorne with them he shal push the peoples together Deut. 33. 17. And in this sense Balaam speaketh here of Israel as in his third blessing he explaineth it He hath as the strengths of an Vnicorne hee shall eat up the nations his enemies and shall breake their bones c. Numb 24. 8. And Christ being delivered from the power of his enemies faith Thou hast answered me from the hornes of Vnicornes Psal. 22. 22. And God himselfe sheweth the nature of this beast to be such as he will not be tamed or made serviceable to man nor bide by the crib nor plough or harrow or bring home the seed into the barne Iob 39. 9 10 12. The originall word of strengths here used which the Greeke translateth glory the Chaldee strength is properly such lustinesse courage and prowesse as whereby one endureth labour without wearinesse or fainting Hereby then is signified that as God himselfe is Almighty so of his grace he communicateth to his people such strength as whereby they shall vanquish their enemies but shall be vanquished of none for being strong in faith and the word of God abiding in them they overcome the world and the wicked one Satan 1 ●oh 5. 4. and 2. 14. sin shall not have dominion over them Rom. 6. 14. neither are they the servants of men 1 Cor. 7. 23. they renew their strength they runne and are not weary they walke and faint not Esay 40. 31. Vers. 23. Surely there is or as the Greeke and Chaldee interpret it For there is so making this that followeth a reason of the former comparison And whereas humane Writers report a speciall vertue to be in the Vnicornes horne against poison some apply that to the poison of inchantment and divination next spoken of which could not prevaile against Israel because of the vertue of Gods grace given to his people no inchantment or no observing of fortunes a sinfull art when by observing the events of things they gathered signes of good or evill lucke to themselves or others see the Annotations on Lev. 19. 26. and Deut. 18. 10. against Iakob or in Iakob but in is often used for against as in Numb 12. 1. In this sense he teacheth that no devillish arts could hurt Gods people for the gates of hell shall not prevaile against the Church of Christ Matth. 16. 18. Although therefore Balak had led him from place to place to trie if one were more luckie for him than another that Israel might be cursed and Balaam had now twice gone to meet with inchantments that hee might have cursed them Num. 24. 1. yet all was in vaine for God would not suffer it But the Chaldee giveth the latter sense as if no such inchantments were pleasing unto or in use among this people being forbidden them of God Levit. 19. Deut. 18. divination that is presaging or soretelling of things to come see the notes on Deut. 18. 10. according to this time or even at this time it shall be said that is not hereafter only but even now it shall be said by me who am to prophesie of this people what great things God hath wrought and will worke for them It may also be referred unto time to come as Chazkuni expoundeth it The next yeare after they are gone over Iordan about this time it shall be said concerning Iakob and Israel how many great workes the holy blessed God hath wrought for them See the like phrase

the land because the divers kindes in the vineyard are weightie for if they be sowen within the land of Israel they are unlawfull to be used and seeing they are unlawfull for any use within the land they are unlawfull to be sowen without the land It is unlawfull to sow herbes or corne by a vines side or to plant a vine-tree by herbes or by corne and if a man doe so though he is not to be beaten yet both of them are defiled and not to be put to any use either the herbes or the corne or the vine but they burne them both as it is written LEST THE FVLL-RIPE FRVIT c. BE DEFILED though it be the straw of the corne or the wood of the vine-tree they are unlawfull for any use but they burne them neither may they heat an oven or a cauldron or boile any thing with them when they burne them These and sundry like observations they have hereabouts not altogether without probabilitie and herein the mixtures of the vineyard exceed the mixtures of the field which they thinke might be used and eaten though it was sinne to sow them as is noted on Levit. 19. 19. This Law with other such like was typicall and pertained to the rudiments of Moses Law whereby it seemeth unto mee God taught them the simple and sincere estate of his Church For in mysterie the vineyard of the Lord of hosts was the house of Israel and the men of Iudah the plant of his pleasures Esay 5. 7. and he planted them a noble vine wholly a right or true seed though they turned into degenerate branches of a strange vine unto him Ier. 2. 21. Now also the Church is a vineyard Christ himselfe the vine and we the branches Ioh. 15. 1. 5. and this vineyard God would not have sowen with divers kinds or mixed with the prophane and unbeleevers lest all be defiled 2 Cor. 6. 14 18. Matt. 3. 7 10. Rev. 21. 24 27. Vers. 10. with an oxe and an asse the oxe was a cleane beast the asse an uncleane the Hebrewes understand this law generally plowing for all worke and the oxe and the asse for all cleane and uncleane beasts together Whosoever doth worke with two kindes of cattell or beasts together and the one of them is of a cleane kinde and the other of an uncleane loe he is to be beaten in every place Deut 22. 10. Whether he plow or sow or draw a wagon or a stone with them together c. he is to be beaten And whether it be oxe and asse or any two kindes whereof one is uncleane and the other cleane either of cattell as a swire and a sheepe or of wilde beasts as a wilde oxe and an elephant or beasts with cattell as a dogge with a goat or the like for any of these he is by the Law to be beaten If a wagon be drawne with beasts of divers kindes he that sitteth on the wagon is to be beaten and if one sit on the wagon and another guide it they are both beaten yea though they be an hundred that guide it they are all beaten It is lawfull to doe worke with a man and a beast together for the Law saith WITH AN OXE AND AN ASSE it saith not with a man and an asse or with a man and an oxe A cleane beast that is become polluted or unfit for sacrifice though it bee but one body yet the Scripture maketh it as two bodies for that it was holy and was made as holy and as profane mixt together and this beast is fonnd as a cleane beast with an uncleane beast mixed in one as it is said in Lev. 27. 11. IF IT BE AN VNCLEANE BEAST OF WHICH THEY DOE NOT OFFER A SACRIFICE TO THE LORD wee have beene taught that this is not spoken but of beasts disabled for sacrifice Therefore he that ploweth with an oxe disabled for sacrifice is to be beaten as for mixed kindes but this prohibition is come by tradition Maimony in Kilajim chap. 9. sect 7. 11. This Law was also typicall and bindeth not us now according to the letter but figured out the Ministers in the Church as did the oxe that treadeth out the corne which might not be muzzeled Deut. 25. compared with 1 Cor. 9. 8. 9. 11. 1 Tim. 5. 17 4. 18. These in the Lords plow that is in the ministerie of his word Luk. 9. 62. must not be mixed of cleane and uncleane of the servants of Christ and of Antichrist 2 Cor. 6. 14 15. Vers. 11. linsie-wolfie in Hebrew Shagnatnez expounded in Greeke Kibdela which signifieth things adulterate or impurely mixed Moses explaineth it after saying wooll and flax together unto which onely the Hebrewes restraine it as is more largely noted on Lev. 19. 19. This Law was also figurative the garments of the Saints are principally Christ himselfe as it is written Put yee on the Lord Iesus Christ Rom. 13. 14. he hath given unto his church that she should be arayed in fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. that we may bee found in him not having our owne justice or righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse of God by faith Phil. 3. 9. There are also other vertues and graces of the spirit wherewith the faithfull are adorned which are good workes 1 Tim. 2. 9 10. 1 Pet. 3. 3 4. but in the case of our justification before God these may not be mixed together for a man is justified by faith without the deeds of the Law Rom. 3. 28. Gal. 2. 16. And as by the letter of this Law in the Hebrewes account one threed of wooll in a linnen garment or one linnen threed in a woollen garment made it unlawfull as is noted on Lev. 19. 19. though linnen or woollen garments were worne severally so justification by faith in Christ and by our owne good workes are so opposite as that they cannot agree together in one man by any manner of mixture in the case o● justification before God but if it be by grace the● is it no more of workes otherwise grace is no more grace and if it be of workes then is it no more grace otherwise worke is no more worke Rom. 11. 6. Gal. 3. 10. wooll and flax that is woollen and linnen together which the Greeke translateth in the same the Chaldee wooll and flax joyned or mixt together Vers. 12. Fringes in Hebrew Gedilim which elsewhere is translated wreathes in 1 King 7. 17. and the wreathes spoken of in Exod. 28. 24. and the ropes or cords in Iudg. 16. 11 12. are by the Chaldee translated Gedilan and the Greeke here expoundeth it Strepta that is wreathes or cords for they were twisted threeds or thrumbs which hung upon their garments Moses called them before Tsitsith Num. 15. 38. of the lookes of haire like which they did hang. These are the same though called here by another name and

26. 42. captivitie that is the company of captives or prisoners as Psal. 68. 19. See also Psal. 14. 7. Vers. 4. gathered away that is withdrawne ceased or asswaged as the Greeke interpreteth it So in Ioel 2. 10. the starres gather away that is withdraw their shining Vers. 5. Turne us to our former estate cause to cease or dissipate as Psal. 33. 10. Vers. 6. wilt thou draw that is continue see Ps. 36. 11. Vers. 7. wilt not thou turne and revive that is againe revive us See Psal. 71. 20. The Greeke saith O God thou turning wilt revive us For halo they read ha-al the letters transplaced Vers. 8. Shew us or Let us see that is enjoy S● Psal. 50. 23. Vers. 9. the God or the Almightie Ael and let them not or that they turne not to folly that is to sinne see Psal. 125. 3. The Greeke saith and to them that turne the heart to him Vers. 10. that glory may dwell or glory shall dwell meaning that glory of God which we are destitute of by sinne Rom. 3. 23. shall be restored by grace in Christ and God will dwell among men and communicate with them his glory Rev. 21. 3 11. Isa. 60. 1. they are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Or by glory is meant Christ the salvation of God who dwelt in our land when the word was made flesh and men saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth Ioh. 1. 14. Vers. 11. are met that is come together which before seemed asunder and they have mutuall societie so meeting importeth Prov. 22. 2. Isa. 34. 14. The truth of Gods promises are in Christ fulfilled Luke 1. 68 69 c. Act. 13. 32 33. have kissed as friends use when they meet Exod. 4. 27. and 18. 7. a signe of concord love and joy So Christ is King of justice and of peace Heb. 7. 2. and the worke of justice by him is peace Isa. 32. 17. for being justified by faith men have peace towards God Rom. 5. 1. Luke 2. 14. Vers. 12. Faithfulnesse springeth or Truth buddeth out of the earth or land that is the land bringeth forth faithfull increase answerable to Gods blessings upon it The land figuring the minds of men Hebr. 6. 6 7 8. which by faith apprehend Gods mercy in Christ. from heaven the justice of God through faith not our owne justice which is of the Law Philip. 3. 9. Vers. 13. the good or good things that is the good gift of the holy Ghost to sanctifie his people as Luk. 11. 13. compared with Matth. 7. 11. See also the Note on Psal. 65. 5. our land our earthly nature sanctified brings forth good fruits in Christ Mat. 13. 23. See Psal. 67. 7. Vers. 14. Iustice shall goe or He will cause justice to goe before him will put her footsteps or will set her in the way of his footsteps which seemeth to meane a setled course of walking in vertue Or when he shall put his footsteps into the way PSAL. LXXXVI David strengtheneth his prayer by the conscience of his religion 5 by the goodnesse and power of God 11 Her desireth the continuance of former grace 14 Complaining of the proud he craveth some token of Gods goodnesse A Prayer of David BOw downe thine eare Iehovah answer me for I am poore afflicted and needy Keepe my soule for I am mercifull thou my God save thy servant that trusleth unto thee Be gracious unto me Iehovah for unto thee doe I call all the day Rejoyce the soule of thy servant for unto thee Lord lift I up my soule For thou Iehovah art good and mercifully pardonest and much of mercie to all that call upon thee Give eare Iehovah to my prayer and attend to the voyce of my supplications for grace In the day of my distresse will I call unto thee for thou wilt answer me There is none like thee among the gods O Lord and none like thy works All nations whom thou hast made shall come and bow downe themselves before thee O Lord shall glorifie thy Name For great art thou and dost marvellous things thou art God thy selfe alone Teach me O Iehovah thy way I will walke in thy truth unite my heart for to feare thy Name I will confesse thee O Lord my God with all my heart and will glorifie thy Name for ever For thy mercy is great toward me and thou hast delivered my soule from the lowest hell O God the proud are risen up against me and the assembly of violent men seeke my soule and they have not set thee before them But thou Lord art a God pittifull and gracious long suffering and much of mercie and truth Turne the face unto me and be gracious to me give thy strength to thy servant and save the son of thine handmaid Doe with mee a signe for good and let my haters see and be abashed because thou Iehovah hast holpen mee and comforted me Annotations A Prayer the like title is of Psalme 17. To Christ may this Psalme fitly be applied Vers. 2. mercifull or a gracious Saint pious holy See Psal. 4. 4. This ti●e God taketh to himselfe Ier. 3. 12. Vers. 4. Lift I up See the Notes on Psal. 25. 1. The Chaldee saith lift I up my soule in prayer Vers. 5. mercifully pardonest or art propitious a forgiver the Chaldee addeth of them which turne to the Law See Psal. 25. 11. Vers. 8. among the gods Though there be that are called Gods whether in heaven or in earth as there be many gods and many Lords yet unto us there is but one God c. 1 Cor. 8. 5 6. all the gods of the peoples are idols Psal. 96. 5. Or by gods may be meant Angels as the Chaldee here explaineth it and the Princes of the world and none to wit can doe workes like thine or no workes are like thy works Psal. 13 6. 4. Vers. 11. Vnite my heart apply and knit it to thy feare onely and that with simplicitie Vers. 13. hell or grave the state of death see Ps. 16. 10. Vers. 14. the proud Compare this with Psalm 54. 5. Vers. 15. pitifull or full of ruth mercie and tender love When Gods name was proclaimed before Moses this title with other was in it Exo. 34. 5 6. long suffering Hebr. long of nostrils that is of anger long ere thou be angry The nose and anger have one name in Hebrew see Psalm 2. 5. Vers. 16. son of thine handmaid that is borne thy servant of godly parents that were thy servitors Of Christ this also was true the sonne of Mary the Virgin the handmaid of the Lord Luk. 1. 48. See the like speech Psal. 116. 16. Vers. 17. Doe with me a signe or Shew it me that is So deale with me in my deliverance and preservation that I may have my selfe and may be to others a signe for