of man is called in respect of himselfe an offence or fall because by it he fell from his good estate in respect of God it was disobedience as unto whom hereby he denyed subjection and renounced obedience Roman 5. 18. 19. Neither was it his owne sinne onely but the common sinne of us all his posterity which were then in his loynes for by this one mans disobedience many were made sinners Rom. 5. 19. and in Adam all dye 1 Cor. 15. 22. V. 7. naked both in body and soule which were bereaved of the image of God deprived of his glory subjected to inordinate lusts and thereupon to shame of which nakednes the Scriptures often speak as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed that is fastned together by twisting and platting the leaves and twigs for to gird about them fig leaves in Heb. leaf or branch as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover not to cure their filthy nakednes therfore in v. 10. they nevertheless do hide theÌ„selves for shame The like naturall hypocrisie is elsewhere coÌ„pared to the Spiders web Esay 59. 5. 6. And the â—igtree which had leaves no fruit was cursed of Christ and withered Mat. 21. 19. aprons named in Hebrew of girding about the loynes So Peter when he was naked girded a garment on him Ioh. 21. 7. And those parts of the body which serve for generation were then and still are most shamefull and studiously covered because sinne is become naturall and derived by generation Psalm 51. 7. Gen 5. 3. Therefore circumcision the signe of regeneration was also on that part of mans body Gen. 17. 11. Vers. 8. the voice of Iehovah this sometime signifieth any noise or sound Ezek. 1. 24. sometime the thunder Exod. 9. 28. 29. sometime Gods distinct voice like thunder as Ioh. 12. 27. 28. 29. walking this by the Greeke is referred to God walking it may also bee meant of the voice which is said to walke or goe on when it increaseth more and more Exod. 19. 19. the wind by the Greeke version this was the eventide So in the evening of the world at the last day the Lord shall descend from heaven with a showt with the voice of the Archangell and with the trumpet of God c. 1 Thes. 4. 16. hid themselves through conscience and feeling of their sinne and misery and for feare of Gods Majesty vers 10. Howbeit there is no darknesse nor shadow of death where the workes of iniquity may hide themselves Iob 34. 22. Amos 9. 3. Psalm 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face or the presence that is for feare of the Lords comming Vers. 10. feared or was afraid this feare was a terrour through feeling of Gods wrath for sinne as Israel also felt in themselves when they heard the voice of God at mount Sinai Ex. 20. 18. 19. 20. It was such as had torment with it which who so feareth is not perfect in love 1 Iohn 4. 18. and proceeded from the spirit of bondage Rom. 8. 15. Otherwise there is also a feare which proceedeth from the spirit of adoption and accordeth well with love and comfort 1 Pet. 1. 1. 17. Psalm 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare if Adam had kept he had eschewed evill Prov. 16. 6 am naked he dissembleth the maine cause which was his sinne pure nakednesse was Gods creature and he was naked before without feare or shame Gen. 2 25. Vers. 12. thou gavest Adams confession is mixed with excuses and further evils asking no mercy but charging the woman and God himselfe with the cause of his fall The foolishnesse of man perverteth his way and his heart fretteth against the Lord Prov. 19. 3. Vers. 13. what is this or For what that is Why hast thou done this Vers. 14. unto the serpent unto the beast and the devill which together were the meanes to draw into sinne vers 1. and therefore are joyned as one here 〈…〉 the punishment cursed this is contrary to blessed Deut. 28. 3. 16. and as to blesse is to say well 〈◊〉 my so to curse is to say evill so expounded by the holy Ghost as thou shalt not curse the Ruler Exod. 22. 28. which Paul citeth thus thou shalt not speake evill of the Ruler Act. 23. 5. And as Gods word is one with his deed so his curse is the powring out of evils upon the creatures for sinne unto their perdition Deut. 28. 20. c. So the fig-tree being cursed withered Mark 11. 21. the children cursed were torne of beasts 2 King 2. 24. And that the devill was implyed under this curse the Hebrew Doctors have acknowledged saying of God that hee brought those three and decreed against them the decrees of judgement and did â—ast Sammael the Devill his company out of his holy place out of heaven and cut off the feet of the serpent and cursed him c. Pirke R. Eliezer ch 14. So Peter saith God spared not the Angels that sinned but cast them downe to hell c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church it is said the Dragon fought and his Angels but they prevailed not neither was their place found any more in heaven and that great Dragon that old serpent called the Devil and Satan was cast out c As the Devill is cursed above all creatures Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly or thy brest as the Greeke hath a twofold translation upon thy brest and belly meaning with great paine and difficulty For other creatures also goe on the belly Lev. 11. 42. but as Adams labour and Eves conception had paine and sorrow added to them vers 16. 17 so the serpents gate dust that is vile and uncleane meats noting also hereby basenesse of condition Mic. 7. 17. and hunger and penury which this beast should suffer above others which eate the herbs of the field Gen. 1. 30. This eating of dust is againe remembred in Esay 65. 25 where speech is of our Redemption from Satan by Christ which sheweth that these outward curses implyed further mysteries V. 15. enmity this is opposed to the amity and familiarity which had beene between the woman and the Serpent which God would breake And here beginneth the first promise of grace and life to Evah and mankind now dead in sinne and enemies to God Col. 2. 13. and 1. 21. For the amity of this world is enmity of God Iam. 4. 4. thy seed and her seed that is thy posterity and hers Seed is often used for children by the Serpents seed are meant not onely those venemous beasts which have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed
The Restauration GOD promiseth that Christ the Womans seed shall bruise the Serpents head The man calleth his wife Eve God layeth chastisements on them both clotheth them and drives them out of Paradise Chap. 3 The government of the old World ADAM begetting two sonnes Kain the first borne is wicked Abel faithfull Kain killeth Abel and is cursed yet liveth and increaseth in the world Seth is given in Abels sted and of Seth Enos Chap. 4 SETH progateth the faithfull seed Enoch prophesieth and God taketh him away that he dieth not Chap. 5 Seths seed and Kains are mixed so Giants are bred and sinne increased God repenteth that he made man threatneth to drown the world but Noe findes grace Chap. 6 NOE and his house with some of all creatures are saved in the Arke which God bade him make the world is all drowned Ch. 7 The government of the world aset the Flood NOE with his familie come out of the Arke are blessed to fill the world againe Chap. 〈◊〉 GOD promiseth to drowne the world no more Sinne reviveth in Cham Noes son whose posteritie is cursed the blesse continueth to Sem and Iaphet Chap. 〈◊〉 Noes three sonnes Sem Cham and Iaphet doe multiply on the earth Chap. 〈◊〉 Their posterity are scattered by confusion of tongues at Babel Sem propagateth the faithfull seede which in Terah falleth 〈◊〉 God but is called to repentance Chap. 〈◊〉 ABRAM is called from Idolatry and commeth a pilgrim into the land of Canaan Chap. 〈◊〉 Abram parted from Lot is promised the land of Canaan and a plenteous seed Chap. 〈◊〉 He fighteth for Lot oâ—ercommeth foure Kings and is blessed of Melchisedek Chap. 〈◊〉 He being childlesse is promised an heire justified by faith and comforted by a vision and covenant of God Chap. 〈◊〉 He hath a son after the flesh Ismael of Agar his bondwoman Chap. 1â— He hath a new name Abraham the covenant of circumcision and promise of Isask Sarai is named Sarah Chap. 1â— Abraham enterraineth Angels hath the promise renewed and Sodoms destruction revealed for whom he maketh intercession Chap. 1â— Sodom is burned Lot delivered begetteth of his daughters Moab and Ammon Chap. 19 Abrahams wife taken by Abimelec is restored unto him Chap. 20 ISAAK the promised seed is borne Agar and Ismael are cast out of Abrahams house Ab melec covenanteth with Abraham Chap. 21 Isaak is offred for a sacrifice by his father but saved from death by God Abraham is blessed and heareth of his kindreds increase Chap. 22 Abraham purchaseth in Canaan a burying place for Sarah Chap. 23 He provideth a wife for Isaak who marieth Rebekah Chap. 24 Abraham dyeth Isaak begetteth Esau and Iakob who strive in the wombe Iakob buyeth the birthright of Esau surnamed Edom. Chap 25 Isaaks wife taken by Abimelec is restored he covenanteth with Abimelec Chap 26 IAKOB by subtilty getteth the blessing from Esau and is threatned Chap. 27 Iakob fleeing from Esau is comforred by a vision of a Ladder at Bethel Chap. 28 He sorveth for a wife is beguiled marieth two and hath foure sonnes Chap. 29 He is increased with moe children is wronged by Laban but waxeth rich Chap. 30 He fleeth secretly is pursued by Laban but God delivereth him Chap. 31 He is met of Angells afraid of Esau wrastleth with God and is named Israel Chap. 32 Iakob and Esau meet and are friends Iakob put chaseth ground at Sechem Chap. 33 Iakobs daughter Dina is defiled his sonnes slay the Sech mites for it Chap. 34 Iakob burieth Deborah the Nurse Rachel his wife and Isaak his father Chap. 35 Esau dwelleth in Seir hath many Dukes and Kings of his posteitie Chap. 36 IOSEPH Iakobs sonne is hated for his dreames and sold by his brethen into Egypt Iakob mourneth for him and will not be comforted Chap. 37 Iudah Iakobs son begetteth of his daughter in law Pharez and Zarah Chap. 38 Ioseph in Egypt is tempted to adultery falsly accused and imprisoned Chap. 39 Ioseph in prison expoundeth the dreames of Pharaohs officers but is forgotten Chap. 40 Ioseph expoundeth Pharaohs dreames and is made ruler over all Egypt Chap. 41 Iakob sendeth his sons for corne into Egypt Ioseph handleth them roughly Chap. 42 Iakob constrainedly sendeth his sons againe and Ioseph feasteth them Chap. 43 Ioseph challengeth Benjamin for his cup Iudah supplicateth for his brother Chap. 44 Ioseph makes himselfe knowne to his brethren and sendeth for his Father Chap. 45 Iakob by Gods advice goeth with his houshold into Egypt in all seventy soules Ioseph meeteth them in Goshen and instructeth them what to say to Pharah Chap. 46 Ioseph nourisheth his father and brethren in time of famine bringeth the Egyptians into bondage and sweareth to bury his father in Canaan Chap. 47 Iosephs two sons are blessed and adopted of Iakob on his death bed Chap. 48 Iakob blesseth his twelve sons prophesieth of Christ and dyeth in Egypt Chap. 49 Ioseph burieth his father in Canaan and returneth forgiveth his brethren prophesieth of their departure from thence giveth charge concerning his bones and dyeth Chap. 50 The number of the Sections or Lectures in Genesis are twelve the Chapters fiftie the verses 1534. The midst is at Gen. 27. 40. Search the Scriptures Iohn 5. 39. To the Law and to the Testimonie Esay 8. 20. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. THE FIRST BOOKE OF MOSES CALLED GENESIS CHAPTER I. 1 The Heavens and the Earth are created and the Light in the first day 6. In the second the firmament is spred and the waters divided 9. In the third the earth is made dry land and fruitfull the waters are gathered to be seas 14. The Sunne Moone and Stars are created for Lights the fourth day 20. Fish and Fowles are brought forth and blessed in the fifth 24. In the sixth Beasts are made out of the Earth 26. Man is created in the image of God 28. he is blessed and hath dominion of the world 29 Food is appointed for Man and beast 31. Gods workes are all good IN THE BEGINNING GOD created the Heavens and the earth And the earth was empty and voide and darkenesse was upon the face of the deepe and the Spirit of God moved upon the face of the waters And God sayd Let there bee light and there was light And God saw the light that it was good and God separated betweene the light and the darkenesse And God called the light Day and the darknesse he called Night and the evening was and the morning was the first day And God said Let there be an Out-spred firmament in the midst of the waters and let it separate betweene waters and waters And God made the Outspred-firmament and separated betweene the waters which were under the outspred-firmament and the waters which were above the outspred-firmament and it was so And God called the outspred-firmament Heavens and the evening was and
is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
18. For shame or confusion is the fruit of sin Rom. 6. 21. the opposite of joy Esay 65. 13. and companion of destruction Ier. 48. 20. CHAP. III. 1 The Serpent deceiveth Eve 6 Man falleth 9 God arraigneth them 14 The Serpent is cursed 15 A seed promised that should bruise his head 16 Mankind is chastised 21 God clotheth them 22 and drives them out of Paradise NOw the Serpent was subtill more than any beast of the field which Iehovah God had made and hee said unto the woman yea because God hath said ye shall not eat of every tree of the garden And the woman said unto the serpent of the fruit of the trees of the garden we may eate But of the fruit of the tree which is in the midst of the garden God hath said ye shall not eat of it neither shall yee touch it lest ye dye And the serpent said unto the woman yee shall not dying dye For God doth know that in the day that ye eate thereof then your eyes shall be opened and ye shall be as gods knowing good and evill And the woman saw that the tree was good for meat and that it was a desire to the eyes and a tree to be coveted to make one wise and she took of the fruit thereof and did eat and she gave also unto her husband with her and he did eat And the eyes of them both were opened and they knew that they were naked and they sewed-together fig leaves and made themselves aprons And they heard the voice of Iehovah God walking in the garden in the wind of the day and Adam and his wife hid themselves from the face of Iehovah God amongst the trees of the garden And Iehovah God called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I feared because I am naked and I hid my selfe And he said who told thee that thou art naked Hast thou eaten of the tree which I commanded thee that thou shouldest not eat of it And Adam said the woman whom thou gavest to be with mee she gave me of the tree and I did eat And Iehovah God said unto the woman what is this that thou hast done And the woman said the Serpent beguiled me and I did eate And Iehovah God said unto the serpent Because thou hast done this cursed art thou above all cattell and above every beast of the field upon thy belly shalt thou goe and dust shalt thou eate all the dayes of thy life And I will put enmity betweene thee and the woman and betweene thy seed and her seed Hee shall bruise thy head and thou shalt bruise his heele Vnto the woman hee said multiplying I will multiply thy sorrow and thy conception in sorrow shalt thou bring forth children and thy desire shall be to thy husband and he shall rule over thee And unto Adam hee said Because thou hast hearkned unto the voice of thy wife and hast eaten of the tree which I commanded thee saying thou shalt not eat of it cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life And thornes and thistles shall it bring-forth to thee and thou shalt eat the herbe of the field In the sweat of thy face shalt thou eate bread till thou returne unto the ground for out of it wast thou taken for dust thou art and unto dust shalt thou returne And Adam called his wives name Eve because she was the mother of all living And Iehovah God made to Adam and to his wife coats of skin and clothed them And Iehovah God said Behold the man is become as one of us to know good and evill And now left he put forth his hand and take also of the tree of life and eat and live for ever And Iehovah God sent him forth from the garden of Eden to till the ground from whence he was taken And he drove out the man and he placed at the east of the garden of Eden Cherubims and the flame of a sword which turned-it-selfe to keepe the way of the tree of life Annotations Vers. SEâ—â—int named in English of creeping on the earth but in Hebrew nachash of subtill observation searching finding out by experience Gen. 30. 27. and 44. 5. The greater serpents are called dragons and nachash is sometimes turned in Greeke a dragon Iob 26. 13. Amos 9. 3. and for it in Hebrew is put Tannin a dragon Exod. 7. 10. with 4. 3. And in the new Testament the same thing is called both a dragon and a serpent Rev. 20. 2. subtill that is prudent and crafty prudent to save and helpe it selfe whereupon it is said be prudent as serpents Mat. 10. 16. crafty to deceive others as Paul saith the serpent by his craftinesse beguiled Eve 2 Cor. 11. 3. by which two words the Scriptures doe expresse the Hebrew here used which often is taken in the good part opposed to simplicity and folly Prov. 1. 4. and 8. 5. and 14. 15. 18. and 22. 3. more than the word more is usually omitted in the Hebrew as easie to be understood yet sometimes is expressed as in Est. 6. 6. And the holy Ghost setteth it downe in Greeke when it wanteth in Hebrew as in Gal. 4. 27. from Esay 54. 1. many are the children of the desolate more than of the maried in Esay 54. 1. the word more is not written So the Greeke version in this place addeth it though sometime the Greeke also wanteth it as Gen. 38. 26. Luke 18. 14. He sayd Whereas beasts are knowne in nature to be speechlesse and the Scripture confirmeth it 2 Pet. 2. 16 because they want reason or understanding Psal. 32. 9. Iud. v. 10. Moses under the name of the serpents speaking closely meaneth Satan who opened the serpents mouth and caused it to speake with mans voice as the Lord by an Angell opened the mouth of Balaams Asse Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors write that the uncleane spirit Sammael the devill was united with the serpent R. Menachem on Gen. 3. And as a man possessed with an evill spirit all the workes that he doth and all the words that he speaketh are not but by the reason of the evill spirit that is in him so the serpent all the workes that he did and all the words that he spake he spake not neither did but by the reason of the Devill Pirke R. Eliezer chap. 13. The Angels of whose creation we spake before on Gen. 2. 1. being spirits and a flaming fire Psal. 104. 4. excellent in wisedome and mighty in strength 2 Sam. 14. 20 Psal. 103. 20. they many of them having one for principall did sinne against God Mar. 5. 9. Mat. 25. 41. 2 Pet. 2. 4. by not abiding in the truth nor keeping their first estate but leaving their owne habitation Iohn 8. 44. Iude 6. and are now still called of their cunning and
knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
his feet and said Surely a husband of bloods art thou to me And he let him goe then shee said a husband of bloods for the circumcisions And Iehovah said to Aaron Goe to meet Moses into the wildernesse and hee went and met him in the mountaine of God and kissed him And Moses told Aaron all the words of Iehovah who had sent him and all the signes which he had commanded him And Moses went and Aaron and they gathered together all the Elders of the sons of Israel And Aaron spake all the words which Iehovah had spoken unto Moses and he did the signes in the eyes of the people And the people beleeved and they heard that Iehovah had visited the sonnes of Israel and that hee had seene their affliction and they bended downe the head and bowed themselves Annotations BVt beheld Hebr. and beheld or and if as the Greeke translateth it adding this question what shall I say unto them So hên behold is used for im if in Ier. 3. 1. Moses having experience of former refusall Exod. 2. 14. feareth the like againe and maketh exceptions Vers. 2. a rod or a staffe as in Gen. 38. 18. Aâ— instrument which shepherds used to guide their sheepe with Lev. 27. 32. with it Moses now fed Iethroes flocke but God sanctified it to work 〈…〉 miracles by and to feed his people Israel Therfore it is after called the rod of God v. 20. and many great things were effected by it To this the Prophets after have reference as feed thy people 〈◊〉 thy rod c. Mich. 7. 14. Vers. 3. was turned to or became a serpent 〈◊〉 the word turned is expressed in Exod. 7. 15. and the Greeke here addeth it in verse 17. As the shining of Moses face and veile put upon it Exod. 34. 30. 33. signified the glory of his ministerie and the hiding of the end thereof from unbeleeving Israelites 2 Cor. 3. 7. 13. 16. so his rod turned to a serpent was here for a signe to such as would not otherwise beleeve him verse 5. 8. 9. signifying that his ministery should become deadly to all that by faith saw not the end of the same to be theredemption of Abrahams seed by Christ Luk. 1. 68. 74. Rom. 10. 4. Gal. 3. The feeding of Gods people with his rod was a signe of life and grace and comfort Mith. 7. 14. 15. Psal. 23. 4. the rod turned to a serpent was a signe of death Gen. 3. Num. 21. 6. Esa. 14. 29. Ierem. 8. 17. from before or from the face of it for feare because all serpents are odious to man and this was terrible called a dragon in Exod. 7. 10. So the woman fled from the face of the serpent Revel 12. 14. Vers. 4. by 〈◊〉 taile which was dangerous to d 〈…〉 n lest hee 〈◊〉 be bitten thereby howbeit Moses obeying in faith had no hurt but the serpent was turned to a rod againe so that ministration of Moses which turneth to the unbeleevers unto death is to the obedient become an instrument of guiding them as a flocke unto life and salvation by Christ Mark 16. 18. 2. Cor. 2. 15. 16. and 3. 6. 16. Gal. 3. 24. The Hebrew Doctors barely apply it to the present case thus as the serpent biteth and killeth the sonne of Adam so Pharaoh and his people did bite and kill the Israelites but hee was turned and made like a drie sticke â—inkei R. Eliezer c. 40. Vers. 5. That they may this sheweth the end of the former signe was to worke faith and it is an unperfect speech as if he should say Doe this before them that they may beleeve Such wants the holy Scripture of 〈…〉 supplieth in the beginning or end of speeches as in Mar. 14. 49. but that the scriptures might be fulled which another explaineth thus but all this is done that the scriptures of the Prophets might be fulfilled Matth. 26. 56. So in 2 Sam 5. 8. these words are wanting hee shall be chiefe and Captaine which are afterwards supplied in 1 Chron. 11. 6. and sundry the like See Exod. 13. 8. and 16. 8. and 18. 11. and 3â— 32. Verse 6. leprous as snow that is white as snow as the Chaldee translateth The leprosie was a sore contagious disease and by man incurable and God laid it sometime suddenly upon persons for their great sinnes as upon Mary the sister of Moses Num. 12. 10. upon Gehazi 2 King 5. 27. and lepers were shut out of other mens company See the law hereof Levit. 13. And they that were thus leprous as snow were as dead their flesh halfe consumed Numb 12. 10. 12. Vers. 7. as his flesh that is ruddy and lively the Greeke translateth into the colour of his flesh A thing done in the bosonte signifieth secrecie and effectualnesse Prov. 21. 14. Psalme 29. 12. So by this plague of leprosie on Moses hand in his bosome and healing it againe God seemeth to threaten unto Moses himselfe if he refused and to all that should disobey the word of the Lord by his ministories sudden secret and terrible judgement but upon their returne unto him to cure them for hee 〈◊〉 undeth and boaleth Deut. 32. 39. Compare Ex 〈…〉 25. 26. Deut. 28. 27. 35. 59. 60. 61. And Moses hand signifieth his ministerie unto the sonnes of If 〈◊〉 Psal. 77. 21. The Hebrew Doctors apply it thus As the Lapet is uncleane and maketh others 〈◊〉 so were Pharaoh and his people unleane and 〈◊〉 Israel uncleane And when hee made his band 〈◊〉 hee find unto him thus shall Israel bee 〈◊〉 the uncleannesse of the Egyptian Pirkâ—i 〈…〉 c. 40. Vers. 8. the 〈…〉 ice or at the voice which is here given 〈…〉 signe as in Gen. 4. 10. it is unto blood because God by 〈◊〉 signes speaketh unto men and an 〈…〉 word with the signe that it may be heard and understood as 〈◊〉 〈◊〉 30. Ezek. 1. â—9 〈◊〉 〈◊〉 16. So 〈◊〉 calleth them the words of his signâ—â— Psal. 10â— â—7 Vers. 9. to blood This third signe was for like end as the former to signifie unto Israel if they beleoved not that God would bring upon them yet more bloody afflictions and they beleeving hee would avenge them on their enemies Of the Egyptians waters turned to blood see after in Exodus 7. 19. c. V. 10. Oh in Gr. v I pray thee Lord see this word in Gen. 43. 20. so after in v. 13. man of words that is eloquent so a man of 〈◊〉 that is talkative Iob 11. 2. a man of arme that is mighty Iob 22 8. a man of tongue that is a pratler Ps. 140. 12. The Gr. here translateth Iam not sufficient So Paul saith and who is sufficient for these things 2 Cor. 2. 16. from daies heretofore Heb. from yesterday or from the day before used for al daies past see Gen. 31. 2. of an heavy or heavy of mouth that is slow or troubled in speaking hard to be understood of the hearers as the latter of
unlawfull to marry a woman which is not a Proselyte If she be with childe by his first lying with her then the childe is a stranger and is not his sonne for any matter because he is of an heatheÌ„ mother c. If the beautifull woman will not leave her idolatry after twelve moneths they are to kill her and so the ciâ—iâ— that would make peace they may make no covenant with them till they renounce their idolatry and destroy all the places thereof and receive the other commandements which were commanded â—o the sonnes of Noe for every heathen that yeeldeth not to those commandements are to be killed if they be under our hand faith Maim in treat of Kings 〈◊〉 8. s. 5. 9. Vers. 13. raiment in Greeke the garments of her captivity to wit those wherein she was taken and shall put on mourning weeds which was another signe of her humiliation and meanes to withdraw the mans love from her if she continued in her unbeleefe remaine or sit in thine house where thou maist behold and observe her carriage a moneth of daies that is thirty daies an whole moneth This was in respect of her speciall case forementioned And whereas the Hebrewes speake of two moneths longer as is noted on vers 12 the reason thereof they elsewhere shew to be in regard of his lying with her left she should be with childe that so the seed of â—srael might be knowne from the heathens for by Exod 21. 4. it appeareth that a heathen bond-womans children were her masters and not counted the Israelites who begat them and by Ezr. 10. 3. 44. it is evident that not only the heathens wives but such also as were borne of them were put away The Hebrewes say Every woman that is divorced or is a widow she may not marry againe till she have tarriâ—d ninety daies besides the day of her divorce or of her husbands death to the end that it may be 〈◊〉 whether she be with childe or no and that thâ—â—e may be proofe whether it be the seed of her first husband or of her second A bond-woman that is 〈◊〉 free and an heathen woman that becommeth a 〈◊〉 thâ—y must tarry 90 daies And though is 〈◊〉 a heathen man his wife that become Proselytes they separate them ninety daies to distinguish the seed which is begotten in holy state from the seed which is not so begotten And so the beautifull captive although there is a law given her of 30. daies for the â—itting of her selfe she must tarry 90. daies for the fitting of her child Maimony in treat of Divorces ch 11. s. 18. 21. goe in to wit into the marriage chamber as â—udg 15. 1. and be her husband or marrie her and so 〈◊〉 with her as Dew â—4 〈◊〉 This might not be with an Infidell Deut. 7. 〈◊〉 See the Annotations there Vers. 14. If thou have no delight in her This see 〈…〉 be meant before marriage not after for that God allowed no such sending her away after marriage but if after he had oncâ— lyeâ— with her had humbled her as after he speakeâ—h the mans affections were withdrawne from her by beholding her in that deformity mournfull state within his house then God permitted this leaving her but with the cautions following whither she will Hebr. to her soule that is according to her owne will or desire The Greek translateth thou shalt send her away freeâ— fâ—lling thou shalt not sell that is not at all or shalt in 〈◊〉 case sell her as other captives might be and this recompence she had and the man sustained this losse for that hee had humbled her whereby God shewed compassion to this afflicted woman and his dislike of the mans lying with her before though for the hardnesse of mens hearts he suffered it so to be as Matth. 19. 8. make a gaine to thy selfe or serve thy selfe make her â—hy servant The Hebrew Hithgnammer is found onely here and in Deut. 24. 7. where the Greeke expresseth it by Katadunasteo which is to sub due or bring under ones power which word is used in like sense Acts 10. 38. and Iam. 2. 6. for such as were oppressed under the power of the devill and of rich men So that the man as hee might not sell this woman so neither make a servant of her to himselfe or others So the Hebrewes expound it If he sell her â—e transgresseth this prohibition Selling thou shalt not sell her c. And so if he subdue her after that she is lien with to be a bond-woman when he hath use of her service he transgresseth this prohibition Thou shalt not make a gaine to thy selfe by her for he may not serve himselfe by her Maimony treat of Kings ch 8. s. 6. humbled her or afflicted her This word being used for unlawfull copulations as in Gen. 34. 2. Deut. 22. 24 29. Iudg. 19. 24. 2 Sam. 13. 12 14. Ezek. 22. 10 11. Lam. 5. 11. sheweth also that God approved not of his fact and that this sending her away was not to be after marriage but after his first lying with her onely as is before noted Vers. 15. two wives which though it was contrary to Gods first institution Gen. 2. 22 23 24. and was begun by Kains posterity Gen. 4. 19. yet the corruption being spred over all and even in the Church God for a time suffered this untill the time of reformation but approved not of it as appeareth by Mal. 2. 15. Matth. 19. 4 5. And here provideth by his Law against troubles and confusion that might arise in families by such polygamy and another hated Hebr. and one hated but this word one in the latter branch of the sentence is used for another and is so explained by the Holy Ghost as where it is said in Matth. 24. 40. the one shall be taken and the one left another Evangelist expresseth it thus the one shall be taken and the other leâ—t Luk. 17. 36. And by hated understand lesse loved than the other for it is spoken by way of comparison as in Gen. 29. 31. Vers. 16. he maketh his sonnes to inherit or divideth the inheritance to his sonnes from which words the Hebrewes gather that The first-borne which is borne after his fathers death is not to have a double portion Maimony treat of Inheritances ch 2. s. 2. he may not or he cannot he shall not be able that is it is not lawfull for him make first-borne that is give the first birth-right which was a double portion As Ioseph had the first birth-right when a portion was given him above his brethren 1 Chr. 5. 1 2. Gen. 48. 5 22. before the son which the Greeke translateth despising the son Vers. 17. acknowledge in Chaldee separate to wit by His words and actions a double pâ—â—tion Hebr. the mouth that is the part of two which the Chaldee translateth two parts as the like phrase signifieth in Zach. 13. 8. By which Scriputre we may learne what this double
clay this signifieth their utter destruction for a potters vessell broken cannot be made whole againe Ier. 9. 11. Esay 30. 14. So in Dan. 2. 44. it is prophefied that Christs kingdome should breake in peeces and consume all those kingdomes and it shall stand for ever Vers. 10. be prudent be skilfull or behave your selves skilfully prudently wisely be nurtured or restrained chastised disciplined and so the Chaldee translateth receive chastisement ye governours the Greeke saith all ye Iudges of the earth Vers. 11. be glad This word signifieth open and manifest joy exultation or outward glee Gladnesse and trembling are here joyned together as feare and joy Matth. 28. 8. The Greeke sheweth in whom this gladnesse should be saying shew gladnesse unto him the Chaldee translateth pray with trembling Vers. 12. Kisse the sonne Kissing was used in signe of love and of obedience Gen. 41. 40. 1 Sam. 10. 1. it was used also in religion and divine worship 1 Kings 19. 18. Hos. 13. 2. Iob 31. 27. All these are due to Christ but Iudas betrayed the Sonne of man with a kisse Luke 22. 48. The Greeke translateth Receive nurture or instruction and the Chaldee receive doctrine both are implied in kissing of the Sonne Prov. 24. 26. perish in the way or from the way To perish or be lost in the way importeth sudden destruction whiles they are doing their actions to perish from the way is to wander or lose the right way and not know whither to goe So Deut. 32. 28. perishing in or from counsels is to be void of counsell not knowing what to deliberate The Chaldee translateth it and yee lose the way the Greeke and yee perish from the just way when his anger shall or for his anger will burne or his angry countenance suddenly or very soone or a very little this manner of speech sometime meaneth a short time speedily Psal. 81. 15. Isa. 26. 20. 2 Chron. 12. 7. sometime a little deale as Isa. 1. 9. The Greeke here turneth it soone or suddenly See also Psal. 8. 6. that hope for safety or that shrowd that relie confidently that betake themselves for refuge and safety unto him For hee is made the author of eternall salvation to all that obey him Hebr. 5. 9. PSAL. III. 1 David in Absaloms rebellion complaineth to God of his many enemies 4 Comforteth himselfe in Gods protection 6 Testifieth his securitie therein 8 Prayeth for full deliverance 9 and a blessing upon Gods people A Psalme of David when he fled from the face of Absalom his sonne IEhovah how many are my distressers many that rise up against me Many saying of my soule There is no salvation for him in God Selah But thou Iehovah art a shield about me my glory and the lifter up of my head With my voice I called unto Iehovah and he answered me from the mountaine of his holinesse Selah I lay downe and slept I waked up for Iehovah sustained me I will not feare for ten thousands of people which round about doe set against me Rise up Iehovah save me O my God for thou hast smitten all mine enemies on the cheeke bone thou hast broken the teeth of the wicked To Iehovah the salvation upon thy people thy blessing Selah Annotations APsalme called in Hebrew Mizmor which hath the signification of pruning or cutting off superfluous twigs and is applied to songs made of short sentences or verses where many superfluous words are cut away There be three kinds of songs mentioned in this booke 1 Mizmor in Greeke Psalmos a Psalme 2 Tehillah in Greeke hymnos a hymne or praise 3 and Shir in Greeke Odé a song or Laie All these three the Apostle mentioneth together where he willeth us to speake to our selves with Psalmes and Hymnes and spirituall Songs Ephe. 5. 19. of David or to David and so after in this booke usually But the Hebrew speech useth these indifferently as lasderoth 2 Kings 11. 15. and hasderoth 2 Chron. 23. 14. lammaghnaloth and hammaghnaloth Psal. 120. 1. and 121. 1. So the sword of Iehovah Ier. 47. 6. the Prophet of Iehovah 1 Kings 22. 7. 2 Kings 3. 11. and many the like So in the Greeke Disciples to thee Mark 2. 18. and Disciples of thee Matth. 9 14. are one and the same from the face or presence or for feare of So the woman fled from the face of the serpent Rev. 12. 14. Of Davids flight it is thus written Then David said to all his servants that were with him in Ierusalem Rise up and let us flee for we shall not escape else from the face of Absalon make speed to depart lest he come suddenly and take us and bring evill upon us and smite the citie with the edge of the sword So the King departed and all his houshold after him 2 Sam. 15. 14. 16. his sonne David having sinned in defiling Bathsheba and killing her husband Vriah 2 Sam. 11. was threatned therefore of God that he would raise up evill against him out of his owne house 2 Sam. 12. 11. which was fulfilled in this rebellion of Absalom Vers. 2. how many are or how multiplied are For the conspiracie was great and the people multiplied still with Absalom 2 Sam. 15. 12. Vers. 3. Many saying or how many doe say of my soule that is of me of my life concerning me or to my soule and so the Greeke translateth it no salvation or no manner salvation no health helpe or deliverance at all The Hebrew hath a letter more than ordinary to increase the signification The like is in many other places as Psal. 44. 27. and 92. 16. and 94. 17. and 63. 8. and 125. 3. Iob. 5. 16. God in Hebrew Aelohim which is the first name whereby the Creator of all is called in Scripture Gen. 1. 1. See the Annotations there And it is in the plurall number to signifie the mystery of the Trinitie in the Vnitie of the God head and therefore is joyned commonly with other words of the singular number and sometime of the plural indifferently as Aelohim he went 1 Chr. 17 21. and Aelohim they went 2 Sā 7. 23. See Psal. 58. 12. It is sometime used though more seldome in the forme singular Aeloah Psal. 18. 32. c. And it may be derived either from Ael which signifieth mightie and so by increase of the word the signification is increased most mightie or the Almightie or from Alah to adjure because of the covenant oath and execration wherewith we are bound unto God according to that in Deut. 29. 12. 14. 19. Nehem. 10. 29 Eccle. 8. 2. This honourable name is also given to Angels Psal. 8. 6. and to Magistrates Psal. 82. 1. 6. because God hath communicated with them his word Iohn 10. 34. 25. Selah This Hebrew word signifieth elevation or lifting up whether of the mind to marke or of the voice to straine it or of both And for the matter it seemeth to import an asseveration of a thing so to be and an