Enoch were three hundred yeeres and sixtie and five yeeres And Enoch walked with God and he was not for God tooke him And Mathusala lived a hundred yeeres and eightie and seven yeeres and begat Lamech And Mathusala lived after he begat Lamech seven hundred yeeres and eighty and two yeeres and begat sons and daughters And all the dayes of Mathusala were nine hundred yeres and sixty and nine yeres and he died And Lamech lived a hundred yeeres and eighty and two yeeres and begat a son And called his name Noe saying This shall comfort us from our worke and from the sorrow of our hands because of the earth the which Iehovah hath cursed And Lamech lived after he begat Noe five hundred yeres and ninety and five yeeres and begat sons daughters And all the dayes of Lamech were seven hundred yeeres and seventy and seven yeeres and he died And Noe was five hundred yeres old and Noe begat Sem Cham and Iapheth Annotations THe booke that is the narration or rehearsall generations of Adam the Greeke translateth generation of men it meaneth both the children which Adam begat and the events that did befall them as the word generation is used for all accidents in times and ages whatsoever the day may bring forth as Solomon speaketh Proverb 27. 1. So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from Adam to Noe the chiefe end whereof is to shew the genealogy of Christ the promised sâ—ed according to the flesh and so of his Church Luk. 3. 23. 38. 1 Chron. 1. 1. c. likenesse of God See Gen. 1. 26. Vers. 2. their name so Adam was the common name of man and woman which were one flesh Gen. 2. 23. 24 and of all their posterity Gen. 9. 6. for we are all of one blood Act. 17. 26. Vers. 3. and begat to weet a sonne as the sequell sheweth The Scripture often omitteth such words and sometime sheweth they must be understood as David put in Syria 1 Chron. 18. 6. that is he put garisons in Syria 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse namely that which he now had in his sinfull state for the first likenesse and image of God in him was by sinne corrupted Gen. 3. wherupon all men now are conceived in sinne Psal. 51. 7. and are by nature children of wrath Eph. 2. 3. Seth that is Set or Appointed in stead of Abel see Gen. 4. 25. onely his posterity were reserved when all the world was drowned And from him the genealogy is rekoned both in the Old and New Testament 1 Chr. 1. 1. c. Luke 3. 38. Vers. 6. yeeres Hebr. yeere sometime the Originall useth indifferently one for another as eight yeeres 2 Chron. 34. 1. for which in 2 King 22. 1. is written eight yeere It is also the property of the Hebrew to set the least number for most as here Seth lived five yeeres and an hundred yeere and so after which because it differeth from our manner and in the order there is no speciall weight is changed according to our speaking because the Hebrew it selfe in repeating matters doth often change the order of words as 2 Chron. 23. 7. when he commeth in when he goeth out which in 2 Kin. 11. 8. is when he goeth out and when hee commeth in So great and small 2 Chron. 34. 30. or small and great 2 King 23. 2. And in translating the holy Ghost often also changeth the order of words as Ioel 2. 28. your old men shall dreame dreames your young men shall see visions which in Act. 2. 17. is placed thus your young men shall see visions and your old men shall dreame dreames So in 1 King 19. 10. they haue broke downe thy Altars and killed thy Prophets which Paul rehearseth thus they have killed thy Prophets and broke downe thy Altars Rom. 11. 3. and sundry the like Enos or as the Hebrew pronounceth it Enosh but because our language and custome rather followeth the Greeke which is more easie the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake and thinke them diverse persons Verse 9. Kainan so Luke 3. 37. in Hebrew Kenan Verse 12. Maleleel Hebr. Mahalalel Vers. 15. Iared Hebr. Iered Vers. 18. Enoch in Hebrew Chanoch that is Dedicated or Catechised he is said to be the seventh from Adam and a prophesier of Gods judgement upon wicked men for their impious deeds and hard speeches against God Iude ver 14. 15. So hee is distinguished from Enoch the Kainite the third from Adam Gen. 4. 17. and seven being the number of the Sabbath the seventh generation implyed the mystery of rest in Christ. Accordingly the number of all the generations here may be observed which are ten from Adam to Noe as before in Gen. 4. there are seven generations of Kain so Abram the Ebrew was the seventh from Eber Moses the seventh from Abram and in Mat. 1. twice seven generations are reckned from Abram to David and so many from David to the Captivity of Babylon and againe so many from that captivity to Christ Mat. 1. 17. The estate of times for these ten Patriarchs may thus be viewed 1. Adam being 130. yeeres old begat Seth. 2. Seth 105. yeeres old begat Enos In the yeere of the World 235. 3. Enos 90. yeere old begat Kainan in the yeere of the World 325. 4. Kainan 70. yeere old begat Maleleel in the yeere of the World 395. 5. Maleleel 65. yeere old begat Iared in the yere of the World 460. 6. Iared 162. yeere old begat Enoch in the yere of the World 622. 7. Enoch 65. yeere old begat Mathusala in the yeere of the World 687. 8. Mathusala 187. yeere old begat Lamech in the yeere of the World 874. 9. Lamech 182. yeere old begat Noe in the yeere of the World 1056. 10. Noe 500. yeeres old begat Iapheth in the yeere of the World 1556. The lives of these Patriarchs are also to be noted 1. Adam lived 930. yeeres 2. Seth lived 912. y. 3. Enos lived 905. 4. Kainan lived 910. y. 5. Malaleel lived 895. y. 6. Iared lived 962. y. 7. Enoch lived on earth 365. yeeres The shortest liver 8. Mathusala lived 969. y. The longest liver 9. Lamech lived 777. y. 10. Noe lived 950. y. Gen. 9. 29. By this computation it appeareth that Adam lived to see Lamech the ninth generation in the 56 yeere of whose life hee dyed first of all these Patriarchs That Enoch the 7 from Adam after he had lived on earth so many yeeres as there be dayes in the yeere of the Sunne was taken away into Paradise next after Adams death seven Patriarchs remaining witnesses of his translation That all the first nine Patriarchs were taken out of this world before it was drowned by the Flood that came in the 600. yeere of Noes life That Mathusala lived till the very yeere wherein the Flood came as his name
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
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
that is two of each This number of seven was after much used in sacrificing as Iob 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14 29. male and his female the Hebrew is man and his wife which the Greeke and Chaldee translateth male and female and so the Hebrew it selfe is in the next verse for the fowles It is the manner of the Hebrew tongue to call all living creatures by the name of man and wife and their young ones sonnes Lev. 1. 5. and things also without life woman and sister Exod. 26. 3. The mystery of things may by such names the better be descerned for beasts cleane and uncleane figured out men as the vision shewed to Peter manifesteth Act. 10. 11. 20. 28. two the Greeke explaineth it two two that is by twoes as before by sevens and in the 9. verse following the word two is doubled Vers. 3. seven to weet of the cleane and two of the uncleane as was before of beasts And so the Greek expresseth it Vers. 4. seven dayes hence Hebr. to yet seven daies that is the seventh day after this as vers 10. So yet three dayes 2 Chron. 10. vers 5. is in vers 12. shewed to be in the third day So in Gen. 40. 13. The Hebrew to is sometime used for after as Exod. 16. 1 Psal. 19. 3. Num. 33. 38. Ier. 41. 4. Ezr. 3. 8. I will cause Hebr. I causing it is spoken as if it were then in doing for the more certainty So thou heaping coles Prov. 25. 22. is translated thou shalt heape Rom. 12 20. forty dayes This time of vengeance is after used for the time of humiliation as Moses Elias and Christ our Lord fasted forty dayes and forty nights Deut. 9. 9. 11. 1 King 19. 8. Mat. 4. 2. And forty daies respite was given to Niniveh Ion. 3. 4. as thrice 40. that is 120. yeeres to the old world before it was drowned Gen. 6. 3. blot out or wipe out that is destroy and abolish This the Hebrew Doctors expound to be out of the land of the world to come the land of the living R. Menachem on Gen. 7. and the Apostle placeth their spirits in prison 1 Pet. 3. 19. living substance every thing that standeth up or subsisteth This word is also used Deuteron 11. 6. and Iob. 22. 20. Vers. 6. 600 yeere old Hebr. a sonne of 600. yeeres that is going in his 600 yeere See Gen. 5. 32. and hereafter in vers 11. waters or as the Greeke hath the Flood of water Vers. 7. his sonnes wives Thus but a few that is eight soules were saved by water as the Apostle observeth 1 Pet. 3. 20. And here againe Noes rare faith and obedience is set forth Heb. 11. 7. because or for feare of Hebr. from the face Vers. 9. and two that is by twoes as v. 2. Vers. 10. at the seventh or as the Greeke saith after seven dayes see before v. 4. Vers. 11. the 600 yeere or In the yeere of 600 yeres that is while Noe was living in the 600 yeere of his life which was from the creation of the world the 1656 yeere and this was the beginning of that yeere of his life for hee continued a yeere in the Arke Gen. 8. 13. and lived 350 yeere after the flood and dyed 950 yeere old Gen. 9. 28. 29. the second moneth to weet of the yeere agreeable in part to that we now call October for the end and revolution of the yeere was about the moneth which we call September Exod. 23. 16. and 34. 22. and so the new yeere then began this was after called the moneth of Ethanim 1 King 8. 2. where the Chaldee paraphraseth that they called it of old the first moneth but now saith he it is the seventh moneth For the yeere changed the beginning of it ecclesiastically upon the comming of Israel out of Aegypt see Exod. 12. 2. and Lev. 23. 39. compared with Exod. 23. 16. Some take it here to bee meant of the second moneth according to the Iewes ecclesiasticall account that is April of the great deepe that is of the waters which had by the providence of God beene put into treasuries or store-houses under the earth Iob 28. 4. 10 Psal. 33. 7. Deut. 8. 7. As also of the Ocean sea which sometime is called the Deepe Iob 38. 16. 30. and 41. 31. Psal. 106. 9. the windowes or sluices flood-gates of heaven that is of the ayre as is noted on Gen. 1. 7. So Esay 24. 18. This denoteth the extraordinary violent falling of the waters from above as the former did their springing up from beneath Hereupon waters deeps floods and the like are used for great afflictions whereby the life is indangered Psal. 69. 2. 3. 15. 16. Vers. 12. the raine or shower that is vehement raine After this manner the Israelites were baptized in the cloud and sea when the clouds streamed downe waters 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was Noe saved in the arke in the midst of the waters and was spiritually baptized into Christs death by faith 1 Pet. 3. 20. 21. Heb. 11. 7. Vers. 13. In this selfe same Hebr. In the strength or body of this day So Gen. 17. 23. Levit. 23. 14. Ios. 10. 27. Vers. 14. every beast that is some of every sort two of the uncleane as before v. 2. every wing that is of every sort for some are winged with fethers others with skin as Batts Therefore the Greeke translateth here as before according to his kind Vers. 15. went in of their owne accord miraculously God so moving them that they seemed beforehand to know the wrath of God that should come on the world Vers. 16. shut him in or shut the doore upon him or after him the Greeke saith shut the Arke on the outside of him And this was to keepe him safe and as the Chaldee translateth protect him from the violence of the raine also that no other should come in for so the like speech seemeth to import in 2 King 4. 4. 5. The record of this grace to Noe is found in sundry heathen Writers they say Deucalion when waters drowned all the rest was with his wife preserved in a ship or arke Ovid. Metamorph l. 1. Lucian de Dea Syriae Noe was of the Greekes called Deucalion as Iustin Martyr Apol. 1. testifieth and the name implieth so much it being made of the wet and of the sea Vers. 17. 40 dayes that is large dayes comprehending nights also as v. 4. and so the Greeke expresseth it forty dayes and forty nights See the notes of Gen. 1. 5. from or from upon but the Greek saith from the earth and the Hebrew meghnal from upon is sometime onely from as Exod. 10. 28. Therefore that which in 2 Chron. 33. 8. is written from upon the Land in 2 King 21. 8. is but from the land So from by me Gen. 13. 9. Vers. 18. went upon the face that is as the Greeke translateth was caried
Amos 5. â—1 Wherefore the Chaldee translateth the Lord accepted with favour his oblation The Scripture speaketh of God after the manner of men who are delighted with sweet odours Esay 3. 24. Song 1. 〈…〉 of rest that is of sweetnesse or of sweet savour which refresheth comforteth and quieteth the sense The Hebrew word is of the same root that Noes name was of which signified rest and comfort Gen. 5. 29. The Greeke here and usually turneth it euâ—diâ—s of sweet-savour which the Apostle followeth saying Christ hath given himselfe for us an offering and a sacrifice to God for a smell of sweet savour Ephesians 5. 2. where this sacrifice of Noe and all other in the Law are shewed to have their accomplishment in Christs death for otherwise as it was unpossible that the blood of buls and goats should take away sinnes Heb. 10. 4. so was it unpossible that the smoake of such flesh burned should be a sweet odour to God in his heart or unto his heart that is hartily minding and purposing this thing which followeth Some understand it unto Noes heart as spoken to his comfort but the Hebrew el unto is often used for in as Gen. 6. 6. 1 Sam. 27. 1. and the Greek explaineth it in the former sense The Chaldee translateth in or by his word which may bee understood as an oath as not onely the Hebrew Doctors say that God stretched out his right hand and swarâ— c. Pirke R. Eliezer chap. 23. but the Prophet also witnesseth I have sworne that the waters of Noe shall no more goe over the earth Es. 54. 9. not againe curse or not adde to curse This taking away of the curse notwithstanding mans corrupt heart remaining is a notable testimony of Gods rich mercy in Christ by whom we are freed from the curse Gal. 3. 13. Rev. 22. 3. Zach. 14. 11. For the covenant now made concerning the waters with Noe was a figure of that spirituall and eternall covenant of peace with us in Christ as is shewed in Esay 54. 8. 9. 10. for mans sake the Greek saith for mens workes for the imagination or though the fiction See Gen. 6. 5. where from mens merits the contrary is concluded to that which here God in mercy promiseth youth or child-hood so that it meaneth not onely mans age but infancy or childs age as the word whence youth here is derived is spoken of Moses when he was a babe Exod. 2. 6. and we all are transgressors from the womb Esay 48. 8. Psal. 51. 7. and 58. 4. In Breshith rabba an Hebrew commentary upon this place a Rabbine is said to bee asked When is the evill imagination put into mâ—n And hee answered From the 〈◊〉 that he is formed as I have done to weet universally with water howbeit fire shall consume the remnant Iob 22. 20. for the heavens and the earth now are by Gods word kept-in-store reserved unto fire against the day of judgement and perdition of ungodly men 2 Pet. 3. 7. Vers. 22. Henceforth all dayes of the earth that is Hereafter so long is the earth endureth It is a promise to conserve the orderly course and state of the world through all ages unto the end under which also the promise of stability of grace in Christ is spiritually covenanted unto the faithfull as Ier. 33. 20. 21. CHAPT IX 1. God blesseth Noe and his sonnes 4 Flesh with the blood and murder are forbidden 9. Gods covenant to drowne the earth no more 13 signified by the Rainbow 18 Noe replenisheth the world 20 planteth a vineyard 21 is drunken and mocked of his son 25 Curseth Canaan 26 Blesseth Sem 27 prayeth for Iaphet 28 and dyeth 950 yeeres old ANd God blessed Noe and his sonnes and said unto them Be fruitfull and multiply and replenish the earth And the feare of you and the dread of you shall be upon every beast of the earth and upon every fowle of the heavens on all that moveth upon the ground and on all the fishes of the sea into your hand are they given Every moving thing that is living to you shall it bee for meat as the greene herbe have I given to you all things But flesh with the soule thereof the blood therof ye shall not eate And surely your blood of your soules will I require at the hand of every beast will I require it and at the hand of man at the hand of every mans brother will I require the soule of man He that sheddeth mans blood by man shall his blood be shed for in the image of God made he man And you be yee fruitfull and multiply bring-forth-abundantly in the earth and multiply therein And God said unto Noe and unto his sonnes with him saying And I behold I establish my covenant with you and with your seed after you And with every living soule that is with you of the fowle of the cattell and of every beast of the earth with you from all that goe out of the arke to every beast of the earth And I will establish my covenant with you and all flesh shall not bee cut off any more by the waters of a Flood and there shall not bee any more a Flood to destroy the earth And God sayd This is the signe of the covenant which I doe give betweene me and you and every living soule that is with you to eternall generations My Bow I have given in the cloud and it shall bee for a signe of the covenant betweene me and the earth And it shal be when I make-cloudy the cloud over the earth that the bow shall bee seene in the cloud And I will remember my covenant which is betweene me and you and every living soule of all flesh and there shall not be any more the waters to a flood to destroy all flesh And the Bow shall bee in the cloud and I will see it to remember the everlasting covenant betweene God and every living soule of all flesh that is upon the earth And God said unto Noe This is the signe of the covenant which I have established betweene me and all flesh that is upon the earth And the sonnes of Noe that went-out of the arke were Sem and Cham and Iapheth and Cham he is the father of Canaan These three were the sonnes of Noe and of these all the earth was over-spred And Noe began to be an husbandman and he planted a vineyard And he dranke of the wine and was drunken and hee uncovered himselfe within his tent And C ham the father of Canaan saw the nakednesse of his father and told his two brethren without And Sem and Iapheth took a garment and they layd it upon both their shoulders and went backward and covered the nakednesse of their father and their faces were backward and they saw not their fathers nakednesse And Noe awoke from his wine and hee knew that which his younger son had done unto him And he said Cursed be Canaan a servant of servants
20. Exod. 15. 23. Beer-lachai roi that is The well of him that liveth that seeth me The Chaldee expounds it The well whereat the Angell of life appeared This name was given it for a memoriall of Gods mercy to all posterity with whom is the well of life and in whose light we see light Psal. 36. 10. Kadesh called also Kadesh-barnea Numb 32. 8. and 13. 27. Bered in Greeke Barad wee find it not elsewhere The Chaldee calleth it Chagra Vers. 15. Abram called by this it appeareth that Hagar beleeved and obeyed the Angels word and returned to Abrams house who in likelihood upon her relation gave his sonne the name appointed by the Angell So Ismael is the first man in the world whose name was given him of God before he was borne Vers. 16. old Hebr. sonne of 86 yeeres see Gen. 5. 32. Thus long Abram had lived altogether childlesse and yet he waited 14 yeeres moe before the child of promise was borne Gen. 21. 5. and for the space of thirteene yeeres after this God keepeth silence and the Scripture mentioneth no speech at all of God unto Abram so exercised hee the faith and patience of his servant and taught him that the fleshly generation commeth in time before the spirituall for that is first which is naturall and afterward that which is spirituall 1 Cor. 15. 46. And this servants sonne was serviceable to Abram and Sarai till the promised seed was come and then Ismael was put away with his mother Gen. 21. 10. 14. even so the service of the Law is needful for the Church till Christ be come and formed in us and we by him doe bring forth fruit unto God Rom. 7. 4. Gal. 4. 1. 5. 19. 31. CHAP. XVII 1 God reneweth his covenant with Abram 5 changeth his name into Abraham in token of a greater blessing 10 and instituted the covenant of Circumcision 15 Sarai her name is changed into Sarah and she blessed 17 Isaak is promised 23 Abraham and Ismael and all the males in Abrahams house are circumcised ANd Abram was ninety yeeres and nine yeeres old and Iehovah appeared unto Abraham and said unto him I am God Almighty walke thou before me and bee thou perfect And I will give my covenant betweene mee and thee and will multiply thee in very much abundance And Abram fell upon his face and God spake with him saying As for me behold my covenant is with thee and thou shalt be a father of a multitude of nations And thy name shall not any more bee called Abram but thy name shall bee Abraham for a father of a multitude of nations have I given thee to be And I will make thee fruitfull in very much abundance and will give thee to become nations and Kings shall come out of thee And I will establish my covenant betweene mee and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the land of thy sojournings all the land of Canaan for an everlasting-firme-possession and I will bee a God unto them And God sayd unto Abraham and thou shalt keepe my Covenant thou and thy seed after thee in their generations This is my covenant which yee shall keepe betweene me and you and thy seed after thee that every male among you be circumcised And ye shall circumcise the flesh of your superfluous-foreskin and it shall be for a signe of the covenant betweene me and you And a sonne of eight dayes shall be circumcised among you every male in your generations the child of the house and hee that is bought with money of any strangers sonne which is not of thy seed The child of thy house and he that is bought with thy mony shall be circumcised with circumcision and my covenant shall bee in your flesh for an everlasting covenant And the uncircumcised male whose flesh of his superfluous fore-skinne shall not bee circumcised that soule shall even be cut-off from his peoples hee hath broken by covenant And God said unto Abraham Sarai thy wife thou shalt not call her name Sarai but Sarah shall her name be And I will blesse her and will give thee a sonne also of her and I will blesse her and she shall be to nations Kings of peoples shall bee of her And Abraham fell upon his face and laughed and he said in his heart shall a child be borne to him that is an hundred yeeres old and shall Sarah that is ninety yeeres old beare And Abraham sayd unto God O that Ismael might live before thee And God said In deed Sarah thy wife shall beare thee a son and thou shalt call his name Isaak and I will establish my covenant with him for an everlasting covenant to his seed after him And for Ismael I have heard thee behold I bless him and will make him fruitfull and will multiply him in very much abundance twelve Princes shall he beget and I will give him to be a great nation But my covenant will I establish with Isaak whom Sarah shal beare unto thee at this set time in the yeere next after And he made an end of speaking with him and God went up from Abraham And Abraham tooke Ismael his sonne and all the children of his house and all that were bought with his money every male among the men of Abrahams house and he circumcised the flesh of their superfluous-foreskin in this selfesame day as God had spoken with him And Abraham was ninety and nine yeeres old when hee was circumcised in the flesh of his superfluous-foreskin And Ismael his sonne was thirteen yeeres old when he was circumcised in the flesh of his superfluous-foreskinne In this selfe same day was Abraham circumcised and Ismael his sonne And all the men of his house children of the house and the bought with money of the strangers son they were circumcised with him Annotations OLd Hebr. sonne of 99 yeeres that is going in his 99 yeere see Gen. 5. 32. and the last note of the former chapter Almighty or Alsufficient in Hebrew Shaddai that is he who is or hath sufficiency or most abundant and able to goe through all things both in mercy and judgement to which the Scripture hath reference when it saith Shod destruction shall come from Shaddai the Almighty Esay 13. 6. Walke thou or walke pleasingly as the Greeke translation implyeth see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou This walking comprehendeth both true faith Heb. 11. 5. 6. and carefull obedience to Gods commandements Wherefore that which is writen 1 King 8. 25. to walke before me as thou hast walked before me is expounded in 2 Chron. 6. 16. to walke in my Law And this in Luke 1. 6. is explained to be all the commandements and ordinances of the Lord. perfect or intyre upright and as the Greek saith unblameable See Gen. 6. 9. Vers.
appeare in these sons of Israel yet God in mercy pardoned them and hath honoured them in the scriptures with great dignities that their names should bee graven on twelve precious stones and caried upon the hie priests heart Exod. 28. 21. 29. and that the gates of the heavenly Ierusalē should be after the names of these twelve sons of Israel Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ismael Gen. 25. 16. so is it remembred by the twelve Apostles of Christ Luk. 6. 13. Rev. 21. 14. And although of Ioseph there came two tribes Gen. 48. 5. 6. so that after a sort there were thirteene yet the scripture in naming or rehearsing them usually setteth downe but twelve omitting the name now of one then of another as may in sunday places bee observed Deut. 33. Ezek. 48. Rev. 7. c. V. 23. Issachar of the naming and interpretation of these see the notes on Gen. 29. and 30. Here is to be observed how Issachar Zabulon are set next after Iudah though Dan Naphtali Gad Aser were borne between them Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sonnes of one mother should be set together so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. where Zabulon is before Issachar and Exod. 1. 2. 3. Numb 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order were they graven and set on the stones upon Aarons Ephod see Exod. 28 10 21. in the annotations V. 26. were borne so the Gr. expresseth it the Hebrew being singular was borne So in Gen. 46. 22. Padan Aram or Mesopotamia see Gen. 25. 20. But here except Benjamin for he was borne in Canaan ver 18. Iakobs sons though borne out of the land yet come thereinto it being promised them of God Gen. 28. 13. when Esaus sons borne in the land do goe out and give place Gen. 36. 5. 6. Ver. 27. Mamre see Gen. 13. 18. and 23. 2. the Greeke addeth he being yet alive to Mambre V. 29. his peoples his godly forefathers see Gen. 25. 8. buried him so Isaak and Ismael buried Abraham Gen. 25. 9. Esau Iakob were now 120 yeeres old Gen. 25. 26. the world was 2288. yeere old And Isaak had lived blind above 40. yeeres before his death Gen. 27. 1. Which death is here mentioned to make an end of Iakobs history for otherwise the things following in Gen. 37. 38. about Ioseph Iudah fell out before Isaak dyed CHAP. XXXVI 1 The generations of Esau by his three wives 6 His removing to mount Seir. 10 The names of his sonnes 15 The Dukes which descended of his sons 20 The sons and Dukes of Seir. 24 Anah findeth mules 31 The Kings of Edom. 40 The Dukes that descended of Esau. ANd these are the generations of Esau he is Edom. Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Chethite and Aholibamah the daughter of Anah the daughter of Zibeō the Evite And Basemath the daughter of Ismael the sister of Nebaioth And Adah bare to Esau Eliphaz and Basemath bare Reuel And Aholibamah bare Ieush and Iaalam and Korah these were the sonnes of Esau which were borne unto him in the land of Canaan And Esau tooke his wives and his sons and his daughters and all the soules of his house and his cattell and all his beasts and all his substance which he had gathered in the land of Canaan and went unto a land from the face of Iakob his brother For their substance was more then that they might dwell together the land of their sojournings was not able to beare them because of their cattel And Esau dwelt in the mount of Seir Esau he is Edom. And these are the generations of Esau the father of Edom in the mount of Seir. These are the names of the sons of Esau Eliphaz the son of Adah the wife of Esau Reuel the son of Basemath the wife of Esau. And the sonnes of Eliphaz were Teman Omar Zepho and Gatam and Kenaz And Timna was concubine to Eliphaz Esaus son and she bare to Eliphaz Amalek these were the sons of Adah the wife of Esau And these were the sons of Reuel Nachath and Zerah Shammah and Mizzah these were the sons of Basemath the wife of Esau. And these were the sons of Aholibamah the daughter of Anah the daughter of Zibeon the wife of Esau and she bare to Esau Ieush and Iaalam Korah These were Dukes of the sons of Esau the sons of Eliphaz the first-borne of Esau duke Teman duke Omar duke Zepho duke Kenaz Duke Korah duke Gatam duke Amalek these were the dukes of Eliphaz in the land of Edom these were the sons of Adah And these were the sons of Reuel the son of Esau duke Nachath duke Zerah duke Shammah duke Mizzah these were the duks of Reuel in the land of Edom these were the sonnes of Basemath the wife of Esau. And these were the sons of Aholibamah the wife of Esau duke Ieush duke Iaalam duke Korah these were the dukes of Aholibamah the daughter of Anah the wife of Esau. These were the sons of Esau and these the dukes of them he is Edom. These were the sons of Seir the Chorite the inhabitants of the land Lotan and Shobal and Zibeon and Anah And Dishon Ezer and Dishan these were the dukes of the Chorites the sons of Seir in the land of Edom. And the sons of Loton were Chori and Hemam the sister of Lotan was Timna And these were the sons of Shobal Alvan and Manachath and Ebal Shepho and Onam And these were the sons of Zibeon both Ajah and Anah this Anah was he that found the mules in the wildernesse when he fed the asses of Zibeon his father And these were the sons of Anah Dishon and Aholibamah the daughter of Anah And these were the sons of Dishan Chemdan and Eshban and Iethran and Ceran These were the sons of Ezer Bilhan Zaavan and Akan These were the sons of Dishan Vz Aran. These were the dukes of the Chorites duke Lotan duke Shobal duke Zibeon duke Anah Duke Dishon duke Ezer duke Dishan these were the dukes of the Chorites according to their dukes in the land of Seir. And these were the Kings which reigned in the land of Edom before there reigned any King of the sons of Israel And there reigned in Edom Bela the son of Beor and the name of his citie was Dinhabah And Bela dyed and there reigned in his sted Iobab the son of Zerach of Bozrah And Iobab dyed and there reigned in his stead Chusham of the land of Temani And Chusham dyed and there reigned in his stead Hadad the son of Bedad who smote Midian in the field of Moab and the name of his citie was Avith And Hadap dyed and there reigned in his stead Samlah of Masrekah And Samlah dyed and
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS 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 LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
red-mould or earth because of it his body was created Gen. 2. 7. It was the name of the woman also Gen. 5. 2. and so of all mankind usually called Adam and Adams sonnes Gen. 9. 6. Psal. 11. 4. our image the image of the holy Trinity whereby man in nature knowledge righteousness holinesse glory c. resembled God his makers See Gen. 9. 6. I am 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say The excellent knowledge or reason that is found in the soule of man it is the forme of man and for this forme it is said Let us make man in our image c. R. Mos. Maimony in Misn. treat Iesudei hatorah chap 4. sect 8. Also this Image and likenesse is said to be in man for the understanding minde which is in him such as is not in other living creatures R. Menachem Rakanat on Gen. 1. The Heathens opinion agreed hereunto as Proclus saith The mind that is in us is an image of the first mind that is of God Man is also called of the Hebrewes Olam Hakaton of the Greekes Microcosmos that is A little world for the hath in him the beauty of thing without life even the chiefest as of the Sun Moon and Stars c. Eccles 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants Gen. 38. 11. and 49. 22. sense and sensible properties with beasts Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels 1 Sam. 14. 20. But the image of God in him excelleth all Letthem have that is man and woman with their posterity for if the root bee holy so are the branches Rom. 11. 16. Adam had Gods image and glory for him and his if hee had stood in his integrity but falling hee lost them from him and his Rom. 5. 12. 17. 18. 19. Howbeit in the dominion and glory of man and woman there is inequality 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13. Vers. 27. Created By reason of the excellency of man above all earthly things and of Gods image in him the name Creature is appropriated unto him as often in the Hebrew Doctors writings so by Christs and his Apostles every creature that is every man Mar. 16. 15. Coloss. 1. 23. So all living for all men Gen. 3. 20. because the most excellent life is in man male or a male and a female meaning one and not moe females for a male This beginning of mans creation Christ alledgeth against unlawful divorces and taking moe wives then one Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly it is often to be restrained unto one This the Scripture sheweth in repeating matters as a loase of bread and a flagon of wine 1 Chron. 16. 3. which another Prophet writeth thus one cake of bread and one flagon of wine 2 Sam. 6. 19. So the Law him shalt thou serve Deut. 6. 13. Christ restraineth to him onely Mat. 4. 10. Vers. 28. subdue it or keepe it in subjection the Greeke translateth exercise dominion over it Subduing meaneth such a prevailing and possessing as a master hath over servants Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man made a little lower then the Angels but crowned with glory and honor and set over the works of Gods hands David laudeth the Lord in Psal. 8. Vers. 31. everything or as the Greeke translateth all things very good or vehemently good and so pleasing and profitable see before in vers 4. This sheweth that sinne and evill was not of God or by the worke of his hands but came in after by the creature it selfe falling from God Eccles. 7. 31. the sixt day According to this number of dayes in the creation of the world the Hebrew Doctors haue guessed at the number of yeares that the world should continue they say it is a tradition of Rabbi Elias Six thousand yeeres shall the world be and then it shall bee destroyed Two thousand empty that is before the promise unto Abraham two thousand the Law the time of Circumcision and two thousand the dayes of Christ and for our iniquities say they which are many they that are past of them are past that is the yeeres are past and the Christ is not come Thalmudin Sanhedrin chapt Chelek This conjecture some doe the more regard both because it is a testimony that the Christ is long since come even by the Iewes owne tradition and because it is written one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 2. Pet. 3. 8. We may compare with these six dayes the six ages of the world as they are manifestly distinguished in Scripture The first from Adam to Noes flood which was often generations this is called the old world 2 Pet. 2. 5. The second from the Flood unto Abraham which was also of ten generations at him the new Testament beginneth the genealogie of Christ Mat. 1. 1. 2. The third from Abraham to David fourteene generations The-fourth from David unto the captivitie of Babylon fourteene generations The fift from the captivitie of Babylon unto Christ fourteene generations all which are so reckned by the Holy Ghost in Mat. 1. 17. The sixt is the age after Christ called the last dayes Heb. 1. 2. the last time 1 Pet. 1. 20. 1. Ioh. 2. 18. after which remaineth the Rest or Sabbatisme for the people of God to begin at our Lords second comming and to continue for ever 1 Thessal 4. 16. 17. CHAPT II. The seventh day is sanctified for a Sabbath 4 The manner of the Creation 8 The planting of the Garden of Eden 10 and the River thereof 17 The tree of knowledge onely forbidden 19 Adam nameth the creatures 21 The making of Woman and institution of mariage ANd the heavens and the earth were finished and all the host of them And in the seventh day God had finished his worke which he had made and he rested in the seventh day from all his worke which he had made And God blessed the seventh day and sanctified it because in it hee had rested from all his worke which God had created and made These are the generations of the heavens and of the earth when they were created in the day that Iehovah God made the earth and the heavens And every plant of the field before it was in the earth and every herbe of the field before it grew-up for Iehovah God had not caused-it-to-raine upon the earth and there was not a man to till the ground And a myst went-up from the earth and watred the whole face of the earth And Iehovah God formed man dust of the earth and inspired his nostrills with the breath of life and man was a living soule And Iehovah God planted a garden in Eden eastward and there hee put the man whom he had formed And Iehovah God made to grow-up
out of the ground every tree desirable for sight and good for meat and the tree of life in the midst of the garden the tree of the knowledge of good and evill And a river went-out of Eden to water the garden and from thence it was parted and was to foure heads The name of the one Pison the same is it that compasseth the whole land of Havilah where there is gold And the gold of that land is good there is Bdelium and the Beryll stone And the name of the second river â—iâ—on the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a
of all the sonnes of Heber the brother of Iapheth the elder The Ionnes of Sem Elam and Assur and Arphaxad and Lud and Aram. And the sons of Aram Vz and Chul and Gether and Mash And Arphaxad begat Salah and Salah begat Heber And unto Heber were borne two sons the name of the one Phaleg for in his dayes was the earth divided and the name of his brother Ioktan And Ioktan begat Almodad and Saleph and Chasarmaveth and Iarach And Hadoram and Vzal and Diklah And Obal and Abimael and Sheba And Ophir and Chavilah and Iobab all these were sons of Ioktan And their dwelling was from Mesha as thou goest to Sephar a mount of the east These are the sonnes of Sem after their families after their tongues in their lands after their nations These are the families of the sonnes of Noe after their generations in their nations and from these were the nations divided in the earth after the Flood Annotations THe generations that is the children begotten of Noes three sonnes by whom three parts of the world were inhabited Asia by Sems posterity Africa by Chams and part of Europe with Asia the lesse by Iaphets Vers. 2. Iapheth the eldest of the three brethren vers 21. Hee is renowmed in the ancient Greeke writings called Iapetos of him many things are fabled by the Poets and his posterity called Iapetionides by Hesiod and others Gomer in Greek Gamer of him came a people still called by their fathers name in Ezekiels dayes seated Northward from the land of Canaan who did helpe to afflict the Iewes after their return out of Babylon Ezek. 38. 6. They are of Greeke Geographers called Kimmerioi Kimmerites a people beyond Thracia Iosephus in his Antiquities saith the Galatians were of old named Gomerites The Kimmerites or Cimmerians afterward degenerated into the name of Cimbrians Magog of him also came a people and country so named which were enemies to God people Ezek. 38. 2. and 39. 6. Revel 20. 8. those that are now called Scythians or Sarmatians are thought to be of his race Ioseph Antiq. b. 1. c. 7. which Scythians dwelt in Coelesyria Madai the father of the people called Medes into whose Cities the Israelites were led captives 2 King 8. 11. They with Paras the Persians overcame the Babylonians Esay 13. 17. and 21. 2. Ier. 51. 11. Dan. 5. 28. 31. and 6. 8. That people is also mentioned in Act. 2. 9. Iavan in Greeke Iouan of him came the people called Iones that is Greekes which are mentioned by the name Iavan in Ezek. 27. 13. Esay 65. 19. Dan. 8. 21. and 10. 21. Vnto them the Israelites were sold for bond-men Ioel 3. 6. They were called Greekes of one Graekus a King Thubal in Greeke Thobel his children were still called by his name used trading with the Tyrians Ezek. 27. 13. ayded Gog their Prince against the people of God Ezek. 38. 2. 3. The Thobelites Iosephus saith in his time were called Iberi Antiq. b. 1. c. 7. they inhabited Spaine and the countries adjoyning Meshec in Greek Mosoch of him came the Moscovites as some thinke and the name seemeth to confirme who removed their dwelling more Northward Meshec is usually joyned with Thubal before mentioned neere whom he was seated Ezek. 27. 13. and 38. 2 Iosephus deriveth from him the Cappadocians Antiq 1. c. 7. which of old were called Meschines Thiras of him came the Thracians and the Greeke name Thrax hee is not mentioned againe in Scripture save in the genealogy 1 Chron. 1. 5. Here are of Iapheth reckoned seven sonnes which first setled in Asia and from thence further Northward and West So in Asia there are seven Christian Churches of the Gentiles Rev. 1. 11. Thus Iaphet hath beene perswaded and inlarged Vers. 3. Ascanaz in Hebrew Ashehenaz his land and children retained his name when they helped the Medes to overthrow Babylon Ier. 51. 27. Of him the sea betweene Europe and Asia was called Axenos Pontos and after Euxenos and his posterity dwelt in Asia Pontus Bythinia mentioned in 1 Pet. 1. 1. where is the river Ascanius The Iewes now commonly call Germany Ashchenaz and others with them derive from it die Ascanes and Tuiscones that is the Dutch-men But the Ierusalem Chaldee paraphrase turneth it here Asia There in Asia the lesse is the country Ascania and Sicania named of this man Riphath hee in 1 Chron. 1. 6. is called Diphath for the Hebrew letters are like and so one put sometime for another as is shewed on Gen. 4. 18. Of Riphath the Riphean mountaines in Scythia seeme to have their name But the holy Scriptures mention him not as being furthest off from the Iewes land Iosephus saith the Paphlagones come of him Thogarma in Greeke Thorgama as the Hebrew it selfe sometime translateth letters Almuggim 1 King 10. 11. and Algummim 2 Chron. 9. 10. Harchas 2 King 22. 14. and Chasrah 2 Chron. 34. 22. Of this Thogarmahs house and off-spring there is mention in Ezek. 27. 14. and 38. 6. he was seated Northward neere Gomer and the Chaldee paraphrast on Ezekiel makes his Country Garmamaia or Germany Vers. 4. Elisa or as the Hebrew writeth Elishah his sonnes dwelt in Iles and sold blue and purple to the Tyrians Ezek. 27. 7. Of him came the Greekes called Aeoles and the country was named Hellas that is Greece as both the name and Thargum Ierusalemy witnesseth Tharsis Heb. Tharshish his children dwelt by the sea used much shipping and merchandise Ezek. 27. 12. 25. The country was after named Cicilia and there was also a famous City called Tarsus where the Apostle Paul was borne Act. 21. 39. Whither the Prophet Ionas fled Ion. 1. 3. The Hebrewes call the maine Sea Tharsis Psal. 48. 8. because they usually traffiqued but by that Tharsean Sea Kitim the Greeke saith the Ketians whom the Ierusalemy paraphrast seateth in Italy and Maketia that is Macedonia sheweth by the name that it also came of Ketim Of this people and country mention is made also in Numb 24. 24. where the Chaldee translateth Romanes the Latine Italy Esa. 23. 1. 12 Ier. 2. 10. and Dan. 11. 30. where the Latine translateth it Romanes Iosephus deriveth the Cyprians from Kitim amongst whom is the City Kition Dodanim written also Rodanim 1 Chron. 1. 7. and here in Greeke Rhodioi The Rhodeans and Doreans about Greece seeme to come of these The Scriptures mention not this Dodanim any more then Thiras in vers 2. the Dodonaeans in Epirus seeme to come of him Thus Iapheth hath seven nephewes as before he had seven sonnes Vers. 5. the Iles that is the countries where the nations of Iaphets linage dwelt in Europe and the Iles thereof wherfore although an I le is strictly used for a little land in the sea yet often it is largely put for any country or nation there inhabiting wherefore the holy Ghost translateth that nations or Gentiles Mat. 12. 21. which in Hebrew is Iles Esay 42. 4. every man The
heavens and let us make us a name lest we be scattered-abroad upon the face of all the earth And Iehovah came downe to see the Citie and the Tower which the sons of men builded And Iehovah sayd Behold the people is one and they have all one lip and this they begin to doe and now there will not bee cut-off from them any thing that they have imagined to doe Goe too Let us goe-downe and let us confound there their lip that they may not heare every-man his neighbours lip And Iehovah scattered-them-abroad from thence upon the face of all the earth and they left-off to build the City Therefore is the name of it called Babel because there Iehovah confounded the lip of all the earth and from thence Iehovah scattered-them-abroad upon the face of all the earth These are the generations of Sem Sem was a hundred yeeres old and hee begat Arphaxad two yeeres after the flood And Sem lived after hee begat Arphaxad five hundred yeeres and begat sonnes and daughters And Arphaxad lived five thirty yeres and he begat Salah And Arphaxad lived after he begat Salah foure hundred yeeres and three yeeres and begat sonnes and daughters And Salah lived thirty yeeres and he begat Heber And Salah lived after hee begat Heber foure hundred yeres and three yeres and begat sons and daughters And Heber lived foure and thirty yeres and he begat Phaleg And Heber lived after hee begat Phaleg foure hundred yeeres and thirty yeeres and begat sonnes and daughters And Phaleg lived thirty yeeres and hee begat Ragau. And Phaleg lived after he begat Ragau two hundred yeeres and nine yeeres and begat sons and daughters And Ragau lived two and thirty yeeres and he begat Saruch And Ragau lived after he begat Saruch two hundred yeeres and seven yeeres and begat sonnes and daughters And Saruch lived thirty yeeres and hee begat Nachor And Saruch lived after hee begat Nachor two hundred yeeres and begat sons and daughters And Nachor lived nine twenty yeeres and hee begat Tharah And Nachor lived after he begat Tharah an hundred yeeres and nineteene yeeres and begat sonnes and daughters And Tharah lived seventy yeeres and he begat Abram Nachor and Haran And these are the generations of Tharah Tharah begat Abram Nachor and Haran and Haran begat Lot And Haran died before the face of Tharah his father in the land of his nativity in Vr of the Chaldees And Abram and Nachor tooke them wives the name of Abrams wife was Sarai and the name of Nachors wife Milcah the daughter of Haran the father of Milcah and the father of Iscah And Sarai was barren shee had no child And Tharah tooke Abram his son and Lot the sonne of Haran his sonnes son and Sarai his daughter-in-law the wife of Abram his sonne and they went forth with them from Vr of the Chaldees to goe to the land of Canaan and they came unto Charran and dwelt there And the dayes of Tharah were two hundred yeeres and five yeeres and Tharah dyed in Charran Annotations THe earth that is the inhabitants of the earth all nations Such words easie to be understood are often wanting the Scripture it selfe sometime maketh them plaine as will God dwell on the earth 1 King 8. 27. that is with men on the earth 2 Chr. 6. 18. and all lands and their land Esay 37. 18. is expounded nations and their land 2 King 19. 17. all the earth sought to see Solomon 1 King 10. 24. that is all the Kings of the earth as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip that is as Thargum Ierusalemy expoundeth it of one tongue or language The like is in vers 6. and 7. So lips are languages 1 Cor. 14. 21. one speech or the same words This speech was Hebrew which after the confusion remained in Hebers family as the names of men doe plainly confirme So the Ierusalemy Thargum here saith they spake in the holy tongue wherewith the world was created at the beginning And this Hebrew tongue Adam and all the Patriarchs spake and Moses and the Prophets wrote the oracles of God in it and it was used of all the world the space of seventeene hundred and fifty seven yeeres till Phaleg sonne of Heber was borne and Babel towre in building which was an hundred yeeres after the flood Gen. 10. 25. and 11. 9. After that it was in use among the Hebrews or Iewes called therefore the Iewes-language Esay 36. 11. untill they were caried captive into Babylon where the holy tongue ceased from common use among men and mixed Hebrew came in place So now of a long time none in the world speaketh naturally the language of Adam and of the old world but it is gotten with study and learning This great labour hath God laid on the sonnes of man Vers. 2. Shimar or Senaar which was also named Chaldea and as the Chaldee paraphrast translateth it Babylon the land of Nimrod see before Gen. 10. 10. Thargum Ierusalemy calleth it Pontus Vers. 3. Goe too or Come on Hebr. give a word of exhortation So vers 4. and 7. make or forme as brickes with a burning or to a burning that is thorowly or as the Greeke saith with fire Thus wanting stones they devised matter to make their cursed building slime a kind of naturall lime that was found there in pits and rivers which served for building as well or better then artificiall morter In Hebrew the words differ but little they had chemer naturall lime for chomer artificiall lime or morter So Gen. 14. 10. Compare herewith the heavenly Ierusalem whose wals are garnished with all precious stones Rev. 21. 19. 1 Pet. 2. 5 Vers. 4. the top Hebr. the head and here the word reach or the like is to be understood for so the Scripture oft speaketh with brevity as the ark under curtaines 1 Chron. 17. 1. that is remaining under curtaines 2 Sam. 7. 1. the men of war by night 2 King 25. 4. that is fled by night Ier. 52. 7. and many the like See Gen. 13. 9. and 23. 13. And by the head reaching to heaven is meant a very high towre as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches Esay 14. 13. 14. a name meaning a great name to bee renowmed and famous as where one Prophet saith I have made thee a name 1 Chron. 17. 8. another explaineth it a great name 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name is sometime put for God himselfe Lev. 24. 11. 16. whose name is a strong tower into which the righteous runneth and is set aloft Prov. 18. 10. and to walke in his name is to keepe his faith and true religion Mich. 4. 5. contrary to which some doe thinke this tower of Babel was builded as R. Menachem on this place citeth some that said Name here meaneth nothing but Idolatry And Thargum Ierusalemy expoundeth this building to be
south parts of Canaan are noted to bee in Iudg. 1. 15. Hereupon grew that betweene Isaak and the Philistines for wells of water Gen. 26. 18. 20. 21. The Greeke for well translateth wells as being many and indeed Abraham had there moe wells then one as appeareth by Gen. 26 15. 18. and it is usuall in scripture to put one for many as is obserued on Gen. 3. 2. and 4. 20. Albeit the 30. vers sheweth rather one speciall to be here meant where also the Greek speaketh of one Vers. 31. Beer sheba by interpretation the well of the oath as the Greeke translateth it and the words following doe confirme or the well of seven because of the 7 lambes forementioned for Sheba usually signifieth seven and Shebuah an oath See also Gen. 26. 33. they sware or were sworne for swearing is alwaies expressed in Hebrew in the forme passive to be sworne because it is with a passion of the mind and offred or occasioned by another It hath also the signification of seven which is a mysticall number Gen. 2. 2. The reason hereof some thinke to be because it is confirmed as by seven that is by many witnesses or as having reference to the seven spirits that are before the throne of God Rev. 1. 4. the seven hornes and seven eyes of the Lambe Christ which are the seven spirits of God sent into all the world Rev. 5. 6. Wherefore Abrahams seven lambes seeme to bee not without mystery Vers. 33. he planted that is Abraham planted as the Greeke expresseth which sheweth his purpose and hope here long to continue a tree or a grove that is a plot of trees the Greeke saith hee planted a field the Ierusalemy Thargum translateth it a paradise or orchard and it is usuall to put one for many see Gen. 3. 2. The Hebrew Aeshel is used also for a tree in 1 Sam. 22. 6. and 31. 13. which another Prophet rehearsing calleth Aelah that is an Oake 1 Chron. 10. 12. It is before recorded that Abram had such trees by his tent under whose coole shadow men sate and were refreshed in that hot Country Gen. 18. 1 4 8. but by that which here followeth that hee called there on the name of the Lord it is also probable that this plantation was for religious use which before the Law given by Moses might bee lawfull and was used generally of the nations Deut. 12. 2. but after was forbidden when God had chosen a place of worship Yet as from Abrahams example offring his sonne Isaak Gen. 22. the Iewes would superstitiously sacrifice their children Ier. 7. 31. and 19. 5. so from Abrahams grove they used groves for religious use and sacrificed under greene trees 2 King 17. 10. Ier. 17. 2. Esay 57. 5. But God forbad such things Deut. 16. 21. yet the heathen Romans commanded them saying Lucos in agris habento Leg. 12. tab de relig lex 2. eternall God or God of eternitie or of the World But the Greeke translateth eternall and so God is called in Rom. 16. 26. Here is the first place where this title was given him Ver. 34 many daies or yeres as Gen. 4. 3. Thus God gave some rest to this weary pilgrim hee dwelled here still when Isaak was offred which was in the 33. yeere of his life Gen. 22. 19. and how long after is uncertaine CHAP. XXII 1 Abraham is tempted tr offer-up Isaak 3 Hee giveth proofe of his faith and obedience 11 The Angell stayeth him 13 Isaak is exchanged with aram 14 The place is called Iehovah jireh 15 Abraham is blessed againe 20 The generations of Nahor unto Rebekah ANd it was after these things that God did tempt Abraham and said unto him Abraham and hee said Behold here I am And he said Take now thy son thy onely son whom thou lovest even Isaak and goe thou into the land of Morijah and offer him there for a burnt-offering upon one of the mountaines which I shall say unto thee And Abraham rose-earely in the morning and sadled his asse and tooke two of his yongmen with him and Isaak his sonne and clave the wood of the burnt-offring and rose-up and went unto the place which God had said unto him In the third day then Abraham lifted vp his eyes and saw the place afarre-off And Abraham said unto his yongmen abide you here with the asse and I and the yong-man will goe yonder and we will bow-downe our-selves and we will returne unto you And Abraham tooke the wood of the burnt-offring and put it upon Isaak his son and he took in his hand the fire and the knife and they went both of them together And Isaak said unto Abraham his father said my father and he said Behold I am here my son and he said Behold here is the fire and the wood but where is the lambe for a burnt-offring And Abraham said God will provide himselfe a lamb for a burnt-offring my son and they went both of them together And they came to the place which God had said unto him and Abraham builded there an altar and layd the wood in order and bound Isaak his son and put him on the altar upon the wood And Abraham thrust forth his hand and tooke the knife to kill his son And the Angell of Iehovah called unto him out of the heavens and said Abraham Abraham and he said loe here I am And he said Put not forth thy hand unto the yong-man neither doe thou any-thing to him for now I know that thou fearest God and thou hast not with-held thy sonne thy onely son from me And Abraham lifted-up his eyes and saw and behold a ramme behind holden in a thicket by his hornes and Abraham went and tooke the ram and offred him for a burnt-offring in stead of his son And Abraham called the name of that place Iehovah Iireh of which it is said to this day in the mountaine of Iehovah it shal be seene And the Angel of Iehovah called unto Abraham the second time out of the heauens And hee said By my selfe have I sworne assuredly saith Iehovah that for because thou hast done this thing and hast not with-held thy son thy onely son Surely blessing I will blesse thee and multiplying I will multiply thy seed as the starres of the heavens and as the sand which is upon the sea shore and thy seed shall possesse the gate of his enemies And in thy seed shall all nations of the earth blesse themselves because that thou hast obeyed my voyce And Abraham returned unto his yong men and they rose up and went together to Beersheba and Abraham dwelt in Beersheba And it was after these things that it was told Abraham saying Behold Milcah she also hath borne sonnes unto thy brother Nachor Vz his first borne and Buz his brother and Kemuel the father of Aram. And Kesed and Chazo and Pildash and Iidlaph and Bethuel And Bethuel begat Rebekah these eight did Milcah beare to Nachor
Hebrew doctors gathered from Deut. 21. 13. she shall bewaile her father and her mother a moneth of daies those thirtie daies they might not trim the haire of their head or beard nor weare white new garments nor marrie and the like Maimony ibidem ch 6. Vers. 11. inhabitants Hebrew inhabitant and Canaanite See Gen. 10. 16. heavy in Greek great as before in verse 9. was called Hebrew he that is every one called see the notes on Gen. 16. 14. The mourning Hebr. Abel Mizaim Vers. 15. peradventure or it may be The guilty conscience causeth feare Levit. 26. 36. rewarded him that is done of our owne accord unto him Vers. 16. commanded that is sent some on their message to Ioseph and after went themselves verse 18. The word command is effectually to procure a thing to be done as God commandeth his blessings and mercies by effectuall sending them Psal. 42. 9. and Levit. 25. 21. Deut. 28. 8. where the Greeke translateth send Here the Greeke expoundeth it they came unto Ioseph and said Vers. 17. of the God by this speech they seem both to insinuate their repentance and faith to obtaine mercy at Gods hand and use a reason to obtaine the like at Iosephs For if we forgive men their trespasses our heavenly Father will also forgive us otherwise not Mat. 6 12. 14. 15. Wherefore it is said forgive one another even as God for Christs sake forgave you Ephes. 4. 32. But the Hebrew Doctors observe a difference betweene dammage to our neighbour in his goods and hurts or injurie to his person which here was Iosephs cause They say hee that doth his neighbour dammage in his goods when hee hath paid that which hee ought to pay atonement is made for him But he that hurteth his neighbour although hee gave unto him for satisfaction the five things namely 1. dammage it selfe as when eye must bee given for eye tooth for tooth 2. for the smart 3. for his healing 4. for his resting from his labour 5. for his shame or dishonour of which see the notes on Exod. 21. 19. yet atonement is not made for him yea though he should sacrifice to God all the Rams of Nebaioth Esay 60. 7. yet atonement is not made for him nor his iniquitie forgiven unill he request it of him that was hurt and he doe forgive him Maimony in Misneh Tom. 4. treat of Hurt and dammage chap. 5. S. 9. Vers. 21. unto their hart that is friendly comfortably and which pleased them as that which came into Solomons heart 2 Chron. 7. 11. is expounded that which he was pleased to do 1 King 9. 1. See also the notes on Gen. 34. 3. Here Ioseph is an example of lenitie and readinesse to forgive and to doe good for evill as Christ teacheth all Matt. 5. 44. So the Hebrew canons say It is unlawfull for him that is hurt to bee cruell and not to forgive this is not the way of the seed of Israel But when hee that did the hurt doth request it and aske grace of him once or twise and hee kneweth that hee turnes from his sinne and repenteth of his evill hee shall forgive him Maimony in his said treat of Hurt and dammage ch 5. S. 10. Vers. 23. third generation or third sonnes So was his blessing begun to bee accomplished Gen. 49. 22. and 28. 19. borne that is brought up Of Machir see Num. 32. 39. Vers. 24. visiting c. that is will surely visit meaning in mercy See Gen. 21. 1. This was a testification of his faith in Gods promises as is written by faith Ioseph at his ending made mention of the departure of the sonnes of Israel and gave commandement concerning his bones Heb. 11. 22. The land of Canaan was a signe of their heavenly inheritance as before is shewed on Gen. 12. 5. 17. 8. Heb. 11. 13. 14. 16. and there Christ rising from the dead should bee the first fruits of them that slept by whom the resurrection of the dead which Ioseph exspected was to come 1 Cor. 15. 20. 21. 22. And there many bodies of the Saints which slept arose and came out of the graves after Christs resurrection Matt. 27. 52. 53. Vers. 25. from hence or from this place the Greeke addeth with you This charge was fulfilled when at their going out of Egypt Moses tooke the bones of Ioseph with him Exod. 13. 19. which afterward were buried in Sechem Iakobs purchase and Iosephs sonnes heritage Ios. 24. 32. Stephen sheweth that the other Patriarchs the sonnes of Iakob were buried also in Sychem in the land of Canaan Act. 7. 16. Vers. 26. old Hebrew sonne of 110. yeeres Gen. 5. 32. The same was the age of Iesus or Iosuah when he dyed the conqueror of Canaan and one of Iosephs seed Ios. 24. 29. an arke or chist coffin to be ready at their removall out of Egypt This death of Ioseph whereat the first book of Moses endeth was after the creation of the world 2369. yeeres ANNOTATIONS VPON THE SECOND BOOKE OF MOSES CALLED EXODVS VVHEREIN BY CONFERRING THE HOly Scriptures comparing the Chaldee and Greeke versions and other records of the Hebrewes MOSES his Words Lawes and Ordinances are explained BY HENRY AINSWORTH PSAL. 103. 7. The Lord made knowne his wayes unto Moses his acts unto the sonnes of Israel ACTS 7. 38. This is that Moses which was in the Chruch in the wildernesse with the Angel which spake to him in the mount Sina and with our fathers who received the lively Oracles to give unto us IOHN 1. 17. The Law was given by Moses but Grace and Truth came by Iesus Christ. LONDON ¶ Printed by Miles Flesher for John Bellamine and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of EXODVS THis second booke of Moses sheweth the increase and oppression of Israel in Egypt the sending of Moses to deliver them the tenne plagues of God upon Egypt the bringing out of Israel with strong hand the leading of them through the sea where Pharaoh was drowned the safe conducting of them in the wildernesse the Covenant betweene God and them at Mount Sina where he gave them Lawes and Iudgements and Statutes ordaining a Priesthood for his service and erected a Tabernacle for to dwell therein among them More particularly ISrael increase are oppressed in Egypt and their sonns drowned Chap. 1 Moses his birth education pietie and persecution 2 Moses keeping sheepe seeth a vision and is sent to deliver Israel 3 He is confirmed by signes is sent with Aaron to Pharaoh and Israel 4 Pharaoh resisteth and vexeth Israel they cry out of Moses and grieve him 5 God incourageth Moses and sends him again to Israel and Pharaoh 6 Moses worketh miracles and is resisted by Pharaohs sorcerers 7 Egypt is plagued with Frogs Lice and Flies Pharaoh is hardned 8 Moe plagues of Murrain Boyls and Haile yet Pharaoh resisteth 9 Plagues of Locusts and Darknesse Pharaoh is more hardned 10 Egypt is appointed to the spoile
sonnes of Israel went and did even as Iehovah had commanded Moses and Aaron so did they And it was that at midnight Iehovah smote every first-borne in the land of Egypt from the first-borne of Pharaoh that sate on his throne unto the first-borne of the captive that was in the prison house and every first-borne of beasts And Pharaoh rose up in the night he and all his servants and all the Egyptians there was a great crie in Egypt for there was not a house where there was not one dead And hee called for Moses and for Aaron in the night and said Rise up goe out from amongst my people both you and the sonnes of Israel and goe serve Iehovoh as ye have spoken Also take your stockes and your herds as ye have spoken and goe and blesse me also And the Egyptians were urgent upon the people making hast to send them away out of the land for they said We be all dead men And the people tooke up their dough before it was levened their lumps of dough bound up in their cloathes upon their shoulders And the sonnes of Israel did according to the word of Moses and asked of the Egyptians jewles of silver and jewels of gold and garments And Iehovah gave the people grace in the eyes of the Egyptians and they gave them their asking and they spoiled the Egyptians And the sonnes of Israel journied from Rameses to Succoth about sixe hundred thousand on foote that were men beside little ones And also much mixed people went up with them and flockes and herds a very great possession of cattell And they baked the dough which they brought forth out of Egypt cakes unlevened for it was not levened for they were thrust out from Egypt and could not tarry neither had they made ready for themselves any victuall And the dwelling of the sonnes of Israel who dwelt in Egypt was foure hundred yeeres and thirty yeeres And it was at the end of the foure hundred yeeres and thirty yeeres even in the selfe-same day it was all the armies of Iehovah went out from the land of Egypt It is a night of observations to Iehovah for bringing them out from the land of Egypt this is that night of Iehovah of observations for all the sons of Israel through-out their generations And Iehovah said unto Moses and Aaron This is the statute of the Passeover no strangers sonne shall eat thereof But every servant of any man bought for money when thou hast circumcised him then he shall eat thereof A forreiner and an hired servant shall not eat thereof In one house shall it be eaten thou shalt not carry forth ought of the flesh abroad out of the house and yee shall not breake a bone thereof All the congregation of Israel shall doe it And when a stranger shall sojourne with thee and will doe the Passeover to Iehovah let every male of his be circumcised and then he shall come neere to doe it and he shall be as the home-borne of the land but any uncircumcised shall not eat thereof One law shall be to the home-borne and to the stranger that sojourneth among you And all the sonnes of Israel did even as Iehovah commanded Moses and Aaron so did they And it was in this selfe-same day Iehovah brought forth the sonnes of Israel out of the land of Egypt by their armies Annotations ANd or Also Iebovah had said to wit before Moses had gone out from Pharaohs presence and threatned the death of the first borne Exod. 11. 4. for this pasch all Lambe was got ready the fourth day before it was killed as after is manifest in verse 3. and 6. This moneth â—named in Hebrew Abib Exod. 13. 4. and Nisan Nehem. 2. 1. by which name the Chaldee calleth it in this chapter verse 18. it is with us called March or Aprill for it fell out sometime to be part of both the head that is as the Greeke translateth the beginning So the head that is the beginning of the yeere Ezek. 40. 1. unto you By reason of this their going out of Egypt the yeere which before began in September Exod. 23. 16 hath his beginning to the Iewes Ecclesiastically in Abib or March but for the Iubilees and civill affaires it began as it had done before Levit. 25. 8. 9. 10. This also Iosephus testifieth in Antiq. b. 1. c 4. See the notes on Gen. 7. 11. Because this release of Israel was a figure of the Churches redemption by Christ who reneweth the world 1 Cor. 5. 7. 8. 2 Cor. 5. 17. and who was to suffer death also in this moneth Iohn 18. 28. c. therefore God made it the head and first of the yeere that by it the Church might bee taught to expect the acceptable yeere of the Lord which Christ preached Luk. 4. 19. Vers. 3. the tenth that is the 10. day as the first Matth. 26. 17. is expounded the first day Mar. 14. 12. On this day the Israelites after did goe through Iordan into the land of Canaan Ios. 4. 19. And Christ our paschall Lambe on this day entred Ierusalem riding upon an asse colt and was received of the people with palme branches and crying Hosanna c. Ioh. 12. 1. 12. 13. c. In him this type was truly fulfilled that they or and let them take the Greeke translateth let them take leaving on t the word and which the Hebrew sometime doth as is noted on Gen. 8. 6. lambe or kid a young sheepe or goat as is explained in vers 5. It was a figure of Christ the true Lambe of GOD 1 Cor. 5. 7. Ioh. 1. 29. house that is as the Greeke translateth houses The whole armie of Israel was divided into twelve tribes those tribes into families the families againe into houses and then to particular persons as appeareth by Num. 1. and Ios. 7. 14. c. Vers. 4. to befor or to be above a lambe so that they cannot overcome the same by eating it up The words following shew this to be meant for eating and the Greeke translateth thus if there bee few in the house so that they are not enough for the lamb As the word little or lesse sometime signifieth unworthinesse Gen. 32. 10. so here and elsewhere it signifieth inability which the Scripture maketh plaine as too little to receive 1 King 8. 64. is expounded not able to receive 2 Chro. 7. 7. soules that is persons 〈…〉 make your count or shell number to wit how many are meet and sufficient for the cating of the lambe Our Saviour and his twelve disciples did eat the same together Matth. 26. 18. 20. Of this counting the Iewes doe write gathering it from this law that it must be made whiles the Lambe is yet alive and the passeover might not be killed but for such as were made count of and those they called sonnes of the society that is communicants And that if the Lambe were killed for such as were not counted therefore or for
with dust on his feete or with bags of money about him And I need not speake how it is unlawfull to spit in any part of the mountaine of the House but he must wrap up his excrements in his handkerchiefe And he may not make the mount of the house a thorow-fare to goe in at one doore and out at another to shorten his way but must goe round about and not come in there save for the thing that is commanded And all that went in to the mount of the House went in by the way of the right hand and turned and went out by the way of the left except hee unto whom some thing had befallen for which he turned towards the left hand Therefore they asked him what is befallen thee the thou turnest towards the left hand If he said because I am a mourner they answered Hee that dwelleth in this House comfort thee If he said Because I have the Niddui that is the lesser excommunication upon me they answered Hee that dwelleth in this House give into thine heart that thou maist hearken unto the words of thy neighbours Whosoever had accomplished his service and went his way did not goe out with his backe to the Temple but went backward by little and little and went softly sidelong till he was out of the courtyard and so did the men that kept the watch and their courses and the Levites c. all this was for reverence of the Sanctuarie And whosoever assembled into the Courtyard went softly unto the place whither it was lawfull for him to come and he was to consider that he stood before the Lord as he hath said Mine eyes and mine heart shall be there all dayes 2 Chron. 7. 16. And he was to goe with dread and with feare and trembling And it was unlawfull for any man to sit in all the Courtyard neither was there any seat in the Courtyard s 〈…〉 for the Kings of Davids house onely as it is writtâ—â— And King David went in and sate before the 〈◊〉 1 Sam. 7. 18. And it is unlawfull for a man to make an house after the fashion of the Temple or a 〈◊〉 like the porch thereof or a courtyard like the câ—â—â—t thereof or a Table like the Table there or a C 〈…〉 cke like the C 〈…〉 lesticke thereof c. With these rites which were in Israel wee may compare the 〈◊〉 of our Saviour who for reverence of the Sanctuarie drove out the merchants from thence and the sheepe and the oxen and poured out the changers money and overthrew the Tables and said Make not my fathers house an house of merchandize Ioh. 2. 14. 15. 16. And he would not suffer that 〈◊〉 man should cary any vessell through the Temple Mark 11. 16. And for turning their backs towards the Sanctuarie see Ezek. 46. 9. and 8. 16. But as the Sanctuarie of God was chiefly a figure of the body of our Lord Iesus Iohn 2. 19. 21. Hebrewes 9. 11. so this precept hath chiefest respect unto him whom all ought to reverence and to honour the Son even as they honour the Father Ioh. 5. 23. Who when hee bringeth in the first begotten into the world he saith And let all the Angels of God worship him Heb. 1. 6. Vers. 31. Turne not unto them the Chaldee saith after them and so the Greeke ye shall not follow So in Levit. 20. 6. Hereby is forbidden consulting with or 〈…〉 ing of them as Deut. 18. 11. that have 〈◊〉 spirits called in Hebrew Oboth of Ob which is a bottle Iob 32. 19. in Greeke Eggastri 〈◊〉 as speaking with an hollow voice out of the belly or as out of a bottle in Chaldee Biddin Pitâ—â—â—s These were spirits of divination as Act. 16. 16. Or which see the annotations on Deut. 18. 11. And Oâ—â—th is here for Baale oboth such as have familiar spirits as is expressed in 1 Sam. 28. 7. So Spirits are used for spirituall gifts and men that have them in 1 Cor. 14. 12. 32. 1 Ioh. 4. 1. wizarde or cunning persons so named of their knowledge which they pretended to have These are joyned to the familiar spirits aforesaid as like unto them in sinne and both of them were to be killed by the Magistrate Levit. 20. 27. See the notes on Deut. 18. 11. This precept is added next the former of reverencing Gods Sanctuarie which figured Christ even as in Deut. 18. when God calleth them â—â—om all such familiar spirits wizards c. he promiseth the Prophet Christ unto his people So here Chazkuni observeth ye shall reverence my Sâ—â—ctâ—â—rie therefore turne not to them that have familiar spirits and to wizards for what have you to doe with such behold you have a Sanctuarie wherein is V 〈…〉 〈◊〉 Thu 〈…〉 im Vers. 32. rise up in signe of honour 1 King 2. 19. the â—oary-head that is the man which hath an 〈◊〉 head or gray-hayres which as it is the ho 〈◊〉 of old-men Prov. 20. 29. so God would have such to be honoured The Greeke translateth it the 〈◊〉 headed the Chaldee him that is skilfull in the Lâ—â— And so it is holden by the Hebrewes that learned men are by this law to be reverenced as the aged and that when such came within foure 〈◊〉 the yongers were to rise up and so soone as they were past to sit downe againe of the old-man or of the elder which was a common name for aged persons and for Magistrates usually called Elders Deut. 22. 18. and 25. 7. both are to be honoured the one for their age the other for their office But for their sins the Lord threatned the contrary Deut. 28. 50. which Ieremy saw fulfilled and lamented that the faces of Elders were not honoured Lam. 5. 12. By the Hebrewes account a man at sixtie yeeres was Old and at seventie Hoarie or gray-headed The old man here is in Targum Ionathan expounded the wise man Vers. 33. a stranger in Greeke a proselyte this Law is here repeated from Exod. 22. 21. see the annotations there vexe him in Greeke afflict him and Targum Ionathan addeth with hard words So it is explained by Sol. Iarchi vexations of words as thou shalt not say unto him yesterday thou wast an idolater and now thou comest to learn the Law which was given from the mouth of the Power of God Vers. 34. as one homeborne that is as a naturall Israelite for affection towards him and not communion in the holy things of God see the notes on Exod. 12. 48. 49. as thy selfe the same which was commanded before touching the Israelites verse 18. The Hebrewes write hereof thus The love of the stranger which commeth and gathereth him-selfe under the wings of the Divine-Majestie is a twofold commandement first because he is among our generall neighbours and againe because he is a stranger and the law saith YE SHALL LOVE THE STRANGER Deut. 10. 19. He hath commanded the love of the stranger even as hee hath commanded the love of
people were bound to heare whereupon the Prophet saith Blessed is the people that know the sound Psal. 89. 15. signified the preaching of the word by Gods messengers who should lift up their voice like a trompet and shew his people their transgression Esa. 58. 1. denouncing Gods judgements tor trespassing against his law Hos. 8. 1. that they may tremble and repent with fasting and prayer that they may finde mercie with the Lord Ioel 2. 1. 15. 16. 17. that awaking out of sleepe and arising from the dead Christ might give them light Ephes 5. 14. And as trompets were most solemnly blowne every new yeeres day and every yeere of Iubilee so against Christs comming to preach the acceptable yeere of the Lord Luk. 4. 19. 21. Iohn the Baptist blew the trompet in Israel preparing the way before him preaching the baptisme of repentance for remission of sinnes Mar. 1. 1. 2. 3. 4. of whose ministery this feast of blowing of trompets seemeth to be a speciall figure See more on Num. 10. The Hebrewes had a like understanding in this mysterie for they say that the blowing of trompets at the beginning of the yeere had a misticall signification as if it had beene said Awake yee sleepers out of your sleepe and ye deepe sleepers wake up out of your deepe sleepe and make inquirie into your workes and turne by repentance and remember your Creator behold they that forget the truth through the vanities of the time and that goe astray all their yeere in vanitie and emptinesse which will not profit nor deliver looke to your soules and amend your wayes and your actions and let every one of you for sake his evill way and his eogitation which is not good Maimony in treat of Repentance chap. 3. sect 4. And to the end he might the more seriously convert unto the Lord all the house of Israel were wont as he saith to doe many almesdeedes and good workes and to exercise themselves in the commandements from the beginning of the yeere unto the day of atonement which was the tenth day of this moneth more then all the dayes of the yeere and they used all to rise in the night these ten dayes and to pray in the Synagogues with words of supplication for grace c. Ibidem sect 4. Vers. 27. a day of Atonemente or of expiation and reconciliation to God that they might have forgivenesse of all their sinnes Of this day and the rites about it the Law is more largely given before in chap. 16. Betweene this and new yeeres day before were eight whole dayes which space they had to prepare themselves afterthe sound of the trumpet unto humiliation for their sinnes and reconciliation unto God in Christ. afflict your soules humble your selves in fasting prayer c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of themselves which things are also mentioned by Targ. Ionathan in this place a fire-offring many burnt-offrings and sacrifices described in Levit. 16. and Numb 29. 7. 11. Vers. 29. every soule in the Chaldee every man so in verse 30. cut-off in the Greek and Chaldee destroyed and Targum Ionathan addeth destroyed by death meaning if they did it presumptuously But from this fasting and afflicting or themselves they exempted sicke folkes and children as is shewed on Levit. 16. 29. Vers. 30. I will even destroy that soule or wil make him perish in Greeke that soule shall perish from the people thereof The Hebrewes explaine this law thus It is commanded to rest from worke on the tenth of the seventh moneth Levit. 16. 31. and who so doth worke therein omitteth the keeping of a commandement and transgresseth against a prohibition Numb 29. 7. And if he doe it willingly of presumption he is guilty of cutting off if ignorantly hee is to bring the sin-offring appointed for the same All worke for which they are to be stoned if they doe it on the Sabbath if they doe it on this day they are to be cut-off And whatsoever is unlawfull to be done on the sabbath which is not worke is unlawfull to be done on this day and if he doe it he is to be scourged as he is to be scourged for doing it on the sabbath There is no difference betweene the sabbath and this day for these matters save this that for presumptuous doing it on the sabbath he is to be stoned and for doing it on this day he is to be cut off Maimony treat of the Rest of the tenth day chap. 1. sect 1. 2. Vers. 32. in the ninth the Greeke translateth from the ninth of the moneth from the evening untill the tenth of the moneth at evening ye shall sabbatize or rest your sabbathes From these words the Hebrewes gather that their fast began a little before the tenth day began and continued a little after it was ended See the notes on Levit. 16. 29. Vers. 34. of Roothes or of Tabernacles made of boughes of greene trees as verse 40. In the new Testament this feast is called in Greeke Skenopegia that is the pitching of tents or setting up of boothes Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept in remembrance of Gods favours to them in the wildernesse where they dwelt in boothes vers 43. and to shew their thankfulnesse unto God for the fruits which in this moneth they reaped Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere to dwell in the Tabernacle of our flesh who was made flesh and dwelt or pitcht his tent among us Ioh. 1. 14. At this feast Solomons Temple a figure of Christs body Ioh. 2. 19. 21. was dedicated with great solemnitie and the Arke brought into it 2 Chron. 5. 2. 3. 7. This feast 〈◊〉 also are to keepe Zach. 14. 16. 19. which thing we doe by beliefe in Christ that his grace is 〈◊〉 cient for us and that in all our infirmities the power of Christ resteth upon us or protecteth us as a Tabernacle as Paul saith 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle wherin we are shal be dissolved we have a building of God eternall in the heavens with which we desire to be cloathed and therefore being strangers and pilgrims on earth we have our conversation in heaven untill we put off this our tabernacle 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes a complete number figuring 〈◊〉 whole life time in this fraile tabernacle to be holy unto the Lord as did the seven dayes of unlevened bread whereof see the notes on Exod. 12. 15. Vers. 35. convocation of holinesse an holy assembly of the people to serve God and learne his law Deut. 31. 10. 11. Nehem. 8. 18. servile worâ—â— Hebr. worke of service see verse 7. Vers. 36. a fire-offring in Greeke burnt-offringâ— There were many sacrifices offred all the
before Iehovah R. Menachem â—rom former authours speaketh of these phrases here used unto the LORD and before the LORD that it is meant of him and his Iudgment hall wherby iâ— appeareth that the mysterie of the Trinitie in thâ— Godhead was of old beleeved by the Iewes though how they oppugne the same For there was no Court or Iudgement hall in Israel lesse than of three Iudges and being by them here and in other places applied unto God and in case of sacrifice and expiation of sinne which they did hold peculiar unto God alone it sheweth that they once acknowledged a Trinity of persons in the God-head to whom sacrifices for the sinnes of men were offered Verse 26. and the stranger the beleeving gentile as the Greeke translateth and the proselyte that commeth unto you Thus the Lord sheweth himselfe to be the God of the Gentiles also Rom. 3. 29. Vers. 27. if one soule or any soule that is any person the Chaldee expoundeth it one man So in Lev. 4. 27. through ignorance in Greeke unwillingly This also by the Hebrewes as Sol. Iarchi here is expounded of the sinne of idolatrie of her first yeare Hebr. daughter of her yeare in Greeke a yeareling see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sinne which may likewise be understood here But Sol. Iarchi saith For other transgressions a particular man bringeth an ewe-lamb or a she-goat but for this of idolatrie a she-goat is appointed Verse 29. one law shall be to you that is yee shall have one law the Greeke translateth one law shall be among them or for them that doth or that committeth to wit the sinne through ignorance in Greeke whosoever doth unwillingly Thus the Law promiseth grace in Christ in that it appointeth sacrifices and priests that can have compassion on the ignorant and on them that erre Heb. 5. 2. In this faith David prayeth unto God Ignorances or Unadvised errours who doth understand cleanse thou me from secret sins Ps. 19. 13. Vers. 30. the soule in Chaldee the man with an high hand that is boldly proudly and presumptuously as the Greeke translateth with the hand of pride and Targum Ionathan with pr 〈…〉 or presumption This phrase when it is spoken of good workes meaneth boldnesse courage and magnanimitie in heart and cariage as Israel went out of Egypt with an high hand Num. 33. 3. Exod. 14. 8. but here of evill it meaneth pride and presumption shewing it selfe openly and boldly which Onkelos in Chaldee expoundeth with an uncovered head as being not ashamed of the deed for when men were ashamed they used to cover their heads Ier 14. 4. Of like sort is the high arme in Iob 38. 15. where the Greeke also expoundeth it the arme of the proud and the high or lofty eyes Psal. 18. 28. and 131. 1. reproacheth or blasphemeth which the Greeke and Chaldee translate provoketh to anger It meaneth a reproaching with words as in 2 King 19. 6. 22. and is applied here unto deeds as also in Ezek. 20. 27. yet in this your fathers have reproached or blasphemed me in that they have trespassed a trespasse against me So a presumptuous sinner is counted as a blasphemer of God and hath no sacrifice for his sin but is to be cut off And this word Christ hath respect unto in Luke 12. 10. unto him that blasphemeth against the holy Ghost it shall not bee forgiven that soule in Chaldee that man cut 〈◊〉 in Greeke and Chaldee destroyed which phrase the Apostle useth in Act. 3. 23. shal be destroyed from among the people That word meaneth destruction by the hand of God as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off mentioned in the Law of Moses which sometime is so explained as in Lev. 17. 10. God saith I will cut him off from among his people But if there were witnesses of the fact the Magistrates punished them either by death or beating see the notes on Deut. 25. 2. Vers. 31. despised the word or contemned 〈◊〉 it at nought as vile dishonoured it Hereupon is that proverbe He that despiseth the word shall be destroyed but he that feareth the commandement shall be rewarded Prov. 13. 13. broken or disanulled frustrated made void it is opposed unto stablishing or confirming This word Christ useth in Mark 7. 9. Full well yee frustrate the commandement of God Vsually it is applied to the breaking of the covenant of God as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets sometime of the Law and commandements Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off or shall be cut off with cutting off the doubling of the word is for more certainty and speed and as the Hebrew Doctors gather from it in this world and in the world to come See the annotations on Gen. 17. 14. So R. Menachem here saith Although we finde Apostates from God to live more than 50. yeares and that they are not cut off from the 〈◊〉 of this world yet know that their deserts hang upâ—â— them in this world and vengeance shall be taken 〈◊〉 them abundantly in the world to come 〈◊〉 quitie or the iniquitie of it of the soule that is of the person shall be upon it or in it or with 〈◊〉 By iniquitie understanding punishment for iniquitie as in Gen. 19. 15. and as Sinne is for the punishment of sin Lev. 22. 9. Or we may take iniquitie properly as Sol. Iarchi expoundeth it when iniquitie is in him that he repenteth not R. MenacheÌ„ here alleageth an exposition of the ancients that soule shall be cut off and the iniquitie thereof with it as if he should say the iniquity shall cleave unto it after it is cut off to be punished for ever according to that in Esai 66. 24. Their worme shall not die which Ionathan the Chaldee paraphrast expoundeth Their soule shall not die And our Doctors have said It shall be cut off in this world it shal be cut off from the world to come So the Chaldee on Moses which goeth under the name of Ionathan paraphraseth that man shall be destroyed in the world that is to come and shall give account of his sinne at the great day of judgement Verse 32. were in the wildernesse For so saith Chazkuni it was decreed concerning them that they should not come into the land of Canaan In the former commandements of the drinke-offerings and Cake it was written When ye be come into the land c. to teach that they were not to practise them save in the land but the Sabbath was to be kept both within the land and without though it were in the wildernesse and therefore it is written concerning it IN THE WILDERNESSE Verse 34. in ward that is in prison So they dealt with the blasphemer in Lev. 24. 12. it was not declared in Greeke they had not judged or determined Wherefore was it
commandement of God which he tolerated onely for the hardnesse of their hearts and shewed the woman to be defiled by her second mariage after her first unjust divorce not cause the land to sinne or not suffer the land to sinne which may be understood that by their example others should not bee occasioned to doe the like or that by the Magistrates neglect of punishing this evill others bee not emboldened Or rather that the land be not in sinne that is punishable for this sin which extendeth not onely to the persons that doe it but to all the people that suffer it as there bee examples of the like in other cases as Ios. 7. and 22. 17 20. Therefore the Prophet alleaging this Law saith that the land should bee greatly polluted Ier. 3. 1. and so the Greeke version here in stead of sin saith ye shall not defile the lād This Law is figuratively applyed in the practise of it unto God and his Church unto whom he was an husband Ier. 31. 32. and unto whom in time he did give a bill of divorcement but for her adultery Ier. 3. 8. not upon displeasure without her due merit as the Israelites often did to their wives for such a bill of divorce they could not shew but for her transgressions she was put away Esay 50. 1. And though by this Law a woman put away and becomming another mans might not returne to her first husband againe yet God who is above his Law offereth his Church after her many adulteries to returne againe unto him by repentance and faith Ier. 3. 1. Hos. 2. 2. 1. 9. and 3. 1 5. The Apostle also applieth this Allegory to the Churches estate under the Law and under the Gospel of Christ Rom. 7. 1 2 3 c. Vers. 5. in the armie unto the war as the Greeke translateth In Deut. 20. a law was given for such as were betrothed and not married had planted vineyards or built houses and not eaten of or dwelt in them the Hebrewes understand those two also in this law saying Hee that hath builded a house and dedicated it and he that maried his betrothed wife or his brothers wife Deut. 25. 6. and hee that hath made his vineyard common these goe not out to war till the yeare be ended Maimony tom 4. treat of Kings chap. 7. sect 10. any thing or ought of any thing that is of any charge or businesse concerning warres or the like Therefore whereas such as had not maried their spouses nor dedicated their houses nor made common their vineyards when they were sent backe from the armie were to provide victuals and prepare the waies for the army as is noted on Deut. 20. 7. they were all this first yeare free from these other the like charges as the Hebrewes say These goe not out to the warre neither are they charged with any thing in the world Deut. 24. 5. By word of mouth wee have beene taught that he shall be free a yeare both for the house that he hath dedicated and for the wife that he hath maried and for the vineyard whose fruit he hath begun to eat of All the yeare long hee neither provideth victualls nor prepareth the way nor watcheth on the walls nor giveth to the tributes of the citie neither may any thing in the world passe upon him Maim treat of Kings ch 7. s. 10 11. passe upon him that is as the Greeke explaineth it he laid upon him free that is exempted from all publike labours and charges In the wars that King Asa made with Baasa none was free 1 King 15. 22. where may be understood none save such as Gods Law did exempt or not they neither because of the great necessity of helpe rejoyce with his wife By this Law God shewed how much hee approved of holy wedlocke as by the former he shewed his hatred of unjust divorces when to encourage the newly maried against the cumbrances which that estate bringeth with it and to settle their love each to other he exempted those men from all wars cares and expences that they might the more comfortably provide for their own estate Vers. 6. A man shall not take Hebr. He shall not take this is to be understood of any man therefore the Greeke and Chaldee change the person to make the sense plainer Thou shalt not take speaking to every man as after Moses also speaketh in vers 17. nether milstone elsewhere this word Rechajim signifieth both milstones or the mill in generall Exod. 11. 5. Here by reason the upper milstone is after mentioned the nether stone is specially meant And under these particulars all other of like necessary use for mans life are forbidden to be taken to pledge The Hebrewes say Hee that lendeth to his neighbour c. may not take to pledge vessells or instruments wherewith they make ready meat for the life as milstones or the woodden mill or pots which they boyle meat in or butchers knives or the like things Deut. 24. 6. and if hee take such to pledge he must be forced to restore and if the pawne be lost or burnt before hee doe restore it he is to be beaten Maimony tom 4. treat of the Lender and Borrower chap. 3. sect 2. the upper milstone called Recheb a charret because of the running thereof upon the nether stone From hence they say He that taketh to pledge many instruments which are for food c. is guilty for every instrument or vessell by it selfe though they be two instruments wherewith they doe one worke as the nether milstone and the upper he is guilty for them by the name of two instruments and for them twaine hee is to bee twise beaten Maimony ibid. chap. 3. sect 3. See after in v. 11. 12. 17. the soule that is the life of the soule or body meaning the instruments of his livelihood and as Thargum Ierusalemy expounds it the necessities of the soule or life The Chaldee paraphraseth thus for by them is made ready meat for every soule Thus the milstones are named but for an instance forbidding all other of like sort Vers. 7. a soule that is any person man woman or childe of Israel This the Hebrewes take as a limitation to Israel and the Proselytes thereof and for stealing Infidels they hold hee was but to make restitution Maim tom 4. treat of Theft chap. 2. sect 1. and chap. 9. sect 6. maketh gaine or serveth himselfe the Greeke translateth and bringing him under his power selleth him See this word used in Deut. 21. 14. and selleth him The Hebrewes joyne this to the former without which they thinke the theefe was not to dye A theefe is not guilty of death untill hee steale an Israelite and get him into his power and serveth himselfe of him and selleth him to others Deut. 24. 7. If he steale him and serve himselfe with him and doe not sell him or doe sell him before he hath served himselfe by him he is free from death
are fast bound unto a post this way and that way and the minister of the congregation the executioner taketh hold on his garments if they rend they rend or if they seam-rend they seam-rend untill he make bare down to his heart for he is not to beat him upon his clothes And hee that is beaten neither standeth nor sitteth but boweth downe Maim in Sanhed c. 16. s. 8. 10. to be beaten or smitten in Greeke scourged The Hebrewes say There was a stone laid behinde him on which the minister that did beat him stood who had in his hand a scourge of a bulls hide doubled to two and two to foure and two scourges or thongs of an asses hide that slided up and downe in it and the bredth of the scourge was an hand bredth and the length so as it might reach to the fore-part of his belly and the handle of the scourge was an hand bredth long Hee that did beat him lifted up the scourge with both his hands and smote him with one hand with all his might c. Maim in Sanhedrin ch 16. sect 8. before his face the Greeke translateth before them meaning the Iudges who were to see him beaten And they say that The greatest of the Iudges read all the while that he was in beating that in Deut. 28. 58. c. If thou wilt not observe to doe all the words of this law c. then the LORD will make thy plagues wonderfull c. And the second of the Iudges counted the number of the strokes and the third said unto the minister Smite all the while that hee smote hee did smite at his bidding Maimony ibidem chap. 16. sect 11. according to his wickednesse or as the Chaldee interpreteth it according to the sufficiency the proportion of his sinne but the Greeke saith according to his impiety So that the Iudges might moderate his blowes according to the nature of his trespasse and the mans ability to beare the stripes but they might not exceed the number seâ— here of God They may not adde moe than forty though hee bee as strong and Iusty as Sampson but they may abate from him that is weake c. If they have judged him to have forty stripes and after that they have begun to beat him they see him to be weake and say he cannot beare moe than these nine or twelve stripes which he hath received then hee is free If they adjudged him to receive twelve and after that hee is beaten they see him strong and able to beare moe he is free notwithstanding and may not bee beaten with moe than they adjudged him Who so deserveth many beatings for many transgressions that hee hath done or for one that deserveth many if they adjudge him one measure or judgment hee is beaten and discharged if not they beat him and hee healeth himselfe and then they beat him againe Who so is beaten by the Magistrates for a sinne which deserveth cutting off and is beaten the second time for the same sinne as he that eateth â—at Levit. 7. 25. and is beaten for it and eateth fat the second time and is beaten for it if he eat it the third time they beat him not but put him into Little-ease a narrow place as high as him-selfe wherein he cannot lie downe and they give him the bread of distresse and water of affliction till his bowels be shrunke and he be sicke and afterward they feed him with barley till his belly burst Maimony in Sanhedrin chap. 17. sect 1 2 4. and chap. 18. sect 4. by a number that is by a certaine number determined by the Iudges Vers. 3. Forty stripes this number forty the Scripture useth sundry times in cases of humiliation affliction and punishment as Moses twise humbled himselfe in fasting and praier forty daies and forty nights Deut. 9. 9 18. Elias fasted forty dayes 1 King 19. 8. and our Saviour Matth. 4. 2. Forty yeares Israel was afflicted in the wildernesse for their sinnes Numb 14. 33 34. and forty yeares Egypt was desolate for trecherous dealing with Israel Ezik. 29. 11 12 13. Forty daies every woman was in purification from her uncleannesse for a man-childe that shee bare and twise forty daies for a woman-childe Levit. 12. 4. 5. Forty daies and forty nights it rained at Noes flood Gen. 7. 12. Forty daies did Ezekiel beare the iniquity of the house of Iudah Ezek. 4. 6. Ionas preached yet forty daies and Nimveh shall bee over throwne Ion. 3. 4. Forty yeares space the Canaanites had to repent after Israel came out of Egypt and wandred so many yeares in the wildernesse Numb 14. 33. And thrice forty years the old world had Noâ— preaching unto them repentance Gen. 6. 3. It was forty daies ere Christ ascended into heaven after â—his resurrection Acts 1. 3 9. And forty yeares space of repentance hee gave unto the Iewes from the time that they killed him before hee destroyed their Citie and Temple by the Romans By the Hebrewes this law is expounded thus How many stripes doe they beat an offender with with forty lacking one as it is written Deut. 25. 2 3. by number forty that is the number which is next to forty Thalmud Bab. in Maccoth chap. 3. This their understanding is very ancient for so they practised in the Apostles daies as Paul testifieth Of the Iewes five times received I forty stripes save one 2 Cor. 11. 24. But their reason which they give is not solid as when they say If it had beene written FORTIE IN NVMBER I would say it were full forty but being written in number forty it meaneth the number which reckoneth forty next after it that is thirty nine By this exposition they confound the verses and take away the distinction I thinke rather this custome was taken up by reason of the manner of their beating forespoken of which was with a scourge that had three cords so that every stroke was counted for three stripes and then they could not give even forty but either thirty nine or forty two which was above the number set of God And hereof they write thus When they judge or condemne a sinner to so many stripes as he can beare they judge not but by strokes that are sit to be trebled that is to give three stripes at one stroke by reason of the three cords If they judge that he can beare twenty they doe not say he shall be beaten with one and twenty to the end that they may treble the stripes but they give him eighteene Maimony in Sanhedrin chap. 17. sect 2. Thus hee that was able to beare twenty stripes had but eighteene the Executioner smote him but six times for if he had smitten hm the seventh they were counted one and twenty stripes which was above the number adjudged so he that was adjudged to forty was smitten thirteene times which being counted one for three make thirty nine And so R. Bechaias writing hereof saith The strokes are trebled that
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâ—ce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâ—e and indignation as Psal. 2. 6. â—â—thaâ— complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â— his brightnesse or puritiâ— that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Io◠〈◊〉 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â— c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâ—iffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâ—acknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâ—eth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
in the eyes of Christ and when she obeyeth the voyce of God and forgetteth and forsaketh her owne naturall corruptions he taketh delight in her beauty as it is said Hearken ô daughter and consider and encline thine eare forget also thine owne people and thy fathers house so shall the King greatly desire thy beauty c. Psal. 45. 10. 11. Thus is the prophesie fulfilled with the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esay 62. 5. doves so in Chap. 4. 1. These doves eyes wherewith the Spouse is beautified doe set forth the simplicity sincerity humility meeknesse but especially the spirituall chastity of the Church whose eyes are unto Christ alone looking unto him for life and salvation Matth. 10. 16. Psalme 123. Philip. 3. 7. 10. Esay 17. 7. 8. Ezekiel 18. 6. and 20. 7. observing his wayes Prov. 23. 26. not beholding evill nor looking on iniquity Habak 1. 13. Contrary to which are the lofty eyes Proverb 30. 13. eyes after idols Ezekiel 20. 24. eyes full of adultery 2 Peter 2. 14. eyes beholding strange women Prov. 23. 33. and the like Vers. 16. Thou art faire The Spouse returneth the prayse of beauty unto her beloved who is much fairer then the sonnes of Adam Psalme 45. 2. 3. from whom all her fairenesse is derived so that the prayse thereof belongeth not to her but unto him Psalme 115. 1. as the Apostle saith I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me Galat. 2. 20. Howbeit though Christ be most faire and beauty it selfe yet such was his basenesse and sufferings in the flesh as his visage was marred more then any man and his forme more then the sonnes of men Esay 52. 14. and 53. 2. 3. and such he often appeareth unto the world to be in the Church partaker of his afflictions But the eye of faith beholdeth his spirituall beauty through all tribulations and glorieth therein Roman 8. 35. 39. 1 Peter 1. 5. 6 and 4. 12. 13. 14. And when the mysteries of the Gospell are opened and the ordinances of Christ faithfully taught and practised then doth the Spouse behold the King in his beauty Esay 33. 17. And of his fulnesse have we all received and grace for grace Iohn 1. 16. yea pleasant or also pleasant amiable delightfull beautifull This is an addition unto the beauty of Christ in respect of his pleasant and gracious administration of his covenant doctrines reproofes c. For the Lords staffe called Beauty or Pleasantnesse signifieth his Covenant made with the people Zachar. 11 10. and David desired to remaine in the Lords house all the dayes of his life that he might behold the pleasantnesse or beauty of the Lord Psalme 27. 4. and Moses desireth that the pleasantnesse of the Lord might bee upon them in the performance of his covenant and promises Psalme 90. 17. And Solomon sheweth that pleasantnesse shall bee unto them that rebuke the wicked Proverb 24. 24. 25. All which and the like have their accomplishment in Christ teaching admonishing reproving comforting his people with words of grace whose pleasant words are as an honey combe sweet to the soule and health to the bones Prov. 16. 24. our bed or our bedstead Beds were used either to rest and sleepe upon as Psal. 132. 3. 4. or to sit upon when they did eate and banquet as we doe at tables Esth. 1. 5. 6. Amos 6. 4. Ezek. 23. 41. And figuratively the place of offring sacrifices is called a bed Esay 57. 7. greene or flourishing and fruitfull for it is not ment so much of colour as of flourishing growth and increase This word applied unto men meaneth prosperous and flourishing estate as Nebuchadnezar said I was at rest in my house and greene or flourishing in my palace Dan. 4. 4. and David likeneth himselfe to a greene or flourishing olive tree in the house of God Psal. 52. 10. where the Greeke translateth it a fruitfull olive Hereby then the Church signifieth that by her communion with Christ whether by the similitude of bed or board she became flourishing and fruitfull as is said of them that are planted in the Lords house They shall still bring forth fruit in hoary age they shall be fat and green Psal. 92. 13. 14. And this is the nature of the Gospell where it is received by faith that it bringeth forth fruit and maketh men fruitfull in every good worke and increasing in the knowledge of God Colos. 1. 6. 10. It may here also signifie the increase of the children of the Church which are begotten by the immortall seed of the word through the power of Christ giving a blessing to the ministery of the same The Chaldee Paraphrast expoundeth this speech thus The congregation of Israel answered before the Lord of the world how faire is the Majesty of thy holinesse in the time that thou dwellest amongst us and in favourable acceptation receivest our prayers and in the time that thou dwellest in our beloved bed and our children are multiplyed on the earth and we doe grow and multiply like a tree that is planted by a spring of waters whose leafe is faire and whose fruit is abundant Vers. 17. The beames or the rafters it meaneth the timber whereof beames or rafters are made which are called by this name when they are cut downe in the wood as in 2 Kings 6. 2. 5. houses or adifices so named of building Such figured the Churches of Christ as in a Timothy 3. 15. the house of God is expounded the Church of the living God and the faithfull Hebrewes were the house of Christ Hebrewes 3. 6. Cedars trees strong tall and durable the timber whereof is of sweet smell and it rotteth not To such Cedars the Saints of God are compared Psalme 92. 13. and the Tabernacles of Israel are by Balaam likened unto such for goodlinesse Numbers 24. 5. 6. This wood was used in Solomons Temple 1 King 6. 9. 36. and 7. 12. and he made it common in Israel he made Cedars like the Sycomore trees which are in the vale for abundance 1 Kings 10. 27. prefiguring the graces which should abound under Christ. galleries walking places named of running because they runne along by the house sides Elsewhere the word is used for gutters wherein waters runne Genesis 30. 38. 41. Exodus 2. 16. which may also have use here to signifie the pipes and conduits of Gods graces through which the waters of his Spirit are conveyed into their hearts But because she spake of houses this may rather be understood of galleries signifying the meanes of conversing with Christ in the communion of his graces See the notes on Song 7. 5. Brutine trees or Boratine trees The Hebrew Brothim is found onely in this place and seemeth to be that which in Latine is called Brute which is a tree like Cypres