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
thousands that is the thousand generation of them that hate me or to my haters whereunto the Chald. addeth where the sons goe on to sin after their fathers For hereby they turne to be Gods enemies Mic. 2. 8. as they do love him that keepe his commandements v. 6. Verse 6. love me c. Love is first named as that from which the keeping of the commandements proceedeth Iohn 14. 15 for the end of the Commandement is Love out of a pure heart c. 1 Tim. 1. 5. and towards such as love him and keepe his commandements God keepeth covenant and mercy Daniel 9. 4. The Hebrew Doctors write Let not a man say loe I doe the Law and exercise my selfe in the wisedome thereof to the and that I may receive all the blessings that are written therein or that I may be worthy of life in the world that is to come and I will keepe mee from the transgressions which the Law warneth me of that I may bee delivered from the curses written in the Law or that I bee not cut off from the life of the world to come It is not meet to serve God after this manner For hee that serveth thus serveth of feare c. but hee that serveth of love exerciseth himselfe in the Law and walketh in the waies of wisedome not because of any thing in the world nor for feare of evill or that he may inherite good things but doth the truth because it is the truth c. And this is a very great dignitie which no wise man is worthy of and it was the dignity of Abraham our father whom the holy blessed God calleth his Lover or Friend Esay 41. 8. because he served him not but of Love And this is the dignitie which God commandeth us by the hand of Moses saying And thou shalt love the Lord thy God Deut. 6. 5. And at what time a man loveth the Lord with love convenient immediately hee will doe all the commandements out of love c. Maimony treat of Repentance c. 10. S. 1. 2. Verse 7. not take up to wit upon thy lippes or mouth as this phrase is opened in Psalme 16. 4. and 50. 16. that is not speake use or mention So to take up a proverbe Esay 14. 4. to take up a lamentation Ezek 26. 17. is to speake or utter the same The Chaldee restraineth it to one particular thou shalt not swears by the name c. and the Thargum called Ionathans thus My people the house of Israel Let not any of you sweare by the name of the Word of the LORD your God in vaine But though swearing be a principall thing here intended Esay 48. 1. yet the precept is more large forbidding all unreverent unholy use of Gods name in heart mouth oraction and commanding the fanctifying thereof as it is Holy and Reverend Matth. 6. 9. Psalme 111. 9. and to sweare by the same Deut. 6. 13. Name that whereby God hath made himselfe knowne as his titles and attributes Exod. 54. 56. 7. his Word Law Gospell Deut. 32. 3. Act. 9. 15. as the Law of Christ Esay 42. 4. inexpoundeth he his Name Matt. 12. 21. also prayer Gen. 4. 26. and Gods whole worship and all ordinances pertaining thereto Deut. c. 12. 5. Mal. 1. 〈◊〉 12. Mic. 4. 5. his sacraments Matth. â—8 â—8 19. censures 1. Cor. 5. 4. 5. Matt. 18. 20. and whatsoever belongeth to Christian religion is comprised in this Name of God That as the second commandement teacheth us wherewith to serve the Lord so this third directeth us unto the holy use of all religion in heart profession action in vaine or to vanitie which word implyeth also falsitie as after in v. 16. and so it is used to denote false religion or idolatry Ier. 18. 15. Ion. 2. 9. false doctrine error and heresie Lam. 2. 14. Ezek. 13. 6. 7. but commonly vaine and fruitles speaking or doing whereof no good commeth Ps. 127. 1. 2. Esay 1. 13. Ier. 4. 30. and 6. 29. So two things chiefly are here forbidden the mentioning or using of Gods name in word or deed when it should not be used for that there is no just cause so to doe secondly the using of it amisse wheÌ„ duty bindeth us to use it with feare and holinesse As swearing when there is no cause of an oath Matt. 6. 34. and swearing falsly Levit. 19. 12. swearing and not performing 2 Chron. 36. 13. vowing and not paying Deuternomie 23. 21. vaine praying in respect of matter or manner Iob 35. 13 Matt. 6. 7. corruption in teaching or hearing the Word of God Ezek 21. 29. 2 Cor. 2. 7. Matt. 13. 19. Ezek. 33. 31. abusing the Word to unlawfull arts superstition jesting profanenesse Deut. 18. 11. Esay 66. 5. abuse of the sacraments and holy mysteries Mal. 1. 11. 12. 1 Cor. 11. 27. 29. Ier. 7. 4. 10. abuse of ecclesiasticall censures Esay 66. 5. abuse of Lots Esth. 3. 7. Prov. 16. 33. hypocrisie in any religious worke Mat. 15. 7. 8. 9. and all unbeliefe Rom. 14. 23 Iam. 1. 6. a sinfull conversation whereby the name of God is blasphemed among the Gentiles Rom. 2. 24. with whatsoever else is contrary to the sanctifying of Gods name which on the other part is here commanded Lev. 22. 31. 32. The Hebr. Doctors say Whosoever transgresseth wittingly and without constraint any one of all the commandements spoken of in the Law with a contemptuous soule to provoke Gods anger loe this man polluteth the Name of God and if he transgresse in the presence of the men of Israel he polluteth the Name publikely Also whosoever separateth himselfe from transgression or doth that w ch is commanded not for any thing in the world nor for feere or dread nor for to seeke honor but for our blessed Creators sake as Ioseph the just refrained himselfe from his masters wife Gen. 39. 9. loe this man sanctifieth the Name of the Lord Maimonian Iesudei hatorah c. 5. S. 10. guiltlesse or cleare innocent that is he will not leave him unpunished so the phrase signifieth as is opened in 1 King 2. 9. but he shall be plagued in this world or in that which is to come as Tharg Ionathan paraphraseth the Lord will not hold him just or innocent in the great day of judgmeÌ„t V. 8. Remember Heb. To remember of w ch phrase see Exo. 13. 3. God speaketh thus of this commandement to note the importance of it for hereckoneth the breach of this precept as one of the greatest sins in Israel Ezek. 20. 12. 22. 8. 23. 38 c Likewise to signifie the antiquitie of it as being from the creation of the world Gen. 2. 2. 3. and for that it was to bee kept but one day in seven that when the time come it be not forgotten or neglected In repeating this law Moses saith Observe or keep the sabbath Deut. 5. 12. In Esa. 58. â—3 the Lord add 〈◊〉 two words 〈◊〉 〈◊〉 to call the Sabbath a Delight the
so after in vers 13. see Psal. 35. 18. above telling that is moe than I or any can tell or moe than can be told Vers. 7. thou wouldest not or delightedst not Christ was to cause the sacrifice and oblation to cease Dâ—â— 9. 27. because it was unpossible that they should purge sinnes Hebr. 10. 4. therefore speaketh hee thus to God his Father Heb. 10. 5. mine eares or eares to me see Psal. 3. 1. digged open or pierced that is thou hast made mee obedient to thy voice contrary to which is the stopping of the eare Psal. 58. 5. so the Chaldee explaineth it thou hast digged open mine eares to hearken unto thy commandements Or mine eares thou hast boared as thy servant for ever according to the law Exod. 21. 6. The Greeke Interpreters to make the sense plainer say but a body hast thou fitted to me meaning that his body was ordained and fitted to be a sacrifice for the sinnes of the world when the other legall sacrifices were refused as unprofitable And thus the Apostle alleageth the words following the Greeke Hebr. 10. 5 10. burnt-offering sacrifice that goeth all up in fire See Psal. 20. 4. sin-offering or expiation oblation for sinne as the Apostle calleth it Hebr. 10. The word Sinne is often in the Law put for the sin-offering Levit. 4. 24 c. Exod. 29. 14 So the Apostle saith Him that knew no sin he made sin that is a sin-offering for us 2 Cor. 5. 21. Vers. 8. Loe I come or am come to wit into the world Hebr. 10. 5. and particularly to Ierusalem to give my selfe a sacrifice for sinne See Mark 10. 32 33 34. The Chaldee not understanding this mystery paraphraseth Loe I enter into life eternall when I have studied or exercised my selfe in the roll of the booke of the law which is written for me alluding as it seemeth to Deut. 17. vers 18 19 20. the roll or volume of the booke that is a booke or scroll of paper or parchment rolled up The like phrase is used Ier. 36. 2 c. Ezek. 2. 9. c. The Hebrew Sepher book is used generally for any writings evidences bils court-rolls c. Deut. 24. 1. 2 King 5. 5 6. Ier. 32. 11. and the bookes in Israel were written in long scrolles and folden or wrapped up Hence is that phrase the heavens shall be folden up like a booke Isa. 34. 4. Rev. 6. 14. it is written So Chist saith The son of man goeth as it is written of him Mat. 26. 24. and Moses wrote of me Ioh. 5. 46. See also Luk. 24. 44. 46. Act. 13. 29. Vers. 9. thy acceptable will by the which will we are sanctified even by the offering of the body of Iesus Christ once Heb. 10. 10. See also Ioh. 6. 38. Luk. 22. 42. Vers. 10. I have preached the glad tidings of or I have evangelized justice of this word the Evangelie or Gospell hath the name the Greeke signifying Good tidings and the English also to like effect made of the Saxon godspell that is a good speech And the justice here meant is thus set forth by the Apostle Now is the justice of God made manifest without the law having witnesse of the law and of the Prophets namely the justice of God by the faith of Iesus Christ unto all and upon all that beleeve c. Rom. 3. 21 22. the great church or assembly congregation So Psal. 22. 23. close not up restraine not as in a prison that words should not be uttered Ier. 32. 2 3. Vers. 11. I said that is mentioned and spoke of as 2 Sam. 6. 22. to the great church the word to is referred to Gods mercy and truth extended to the church The Greeke referreth it to concealed and translateth from the great church And the Hebrew elsewhere usually speaketh Psal. 69. 6. and 78. 4. and 139. 15. Vers. 13. iniquities this word as the former evils is sometime used for sinne sometime for the punishment of sinne See Psal. 31. 11. Vers. 14. Vouchsafe or Let it please thee Vers. 15. to make an end of it to consume or destroy it Compare this conclusion with the 70. Psalme Vers. 16. made desolate or wondrously wasted unto amazednesse and astonishment So after in Psal. 46. 9. and 69. 26. and 73. 19. and 79. 7. for a reward or an end of their shame that they would bring upon me End is used for reward as Psal. 19. 12. or For because of their shame The Hebrew word sometime signifieth because Isa. 5. 23. Genes 22. 18. Deut. 7. 12. aha the Chaldee openeth it with this paraphrase wee are glad at his destruction Vers. 18. thinketh on me in Greeke hath care of me in Chaldee thinketh good for me delay not prolong not the time till the last and consequently faile not The word is so to tarry or linger as to disappoint one of his expectation as Habak 2. 3. Though it tarry wait thou for it shall surely come and shall not delay that is not faile And thus may we understand other like Scriptures as Deut. 7. 10. God will not delay that is not faile to reward him that hateth him Deut. 23. 21. when thou vowest a vow to the Lord thou shalt not delay that is not faile to pay it So Exod. 22. 29. and sundry the like PSAL. XLI David prophesieth of Christs poverty and afflictions 5 His prayer and complaint of his enemies 10 Iudas his treachery 11 Christs resurrection and glorie for which he blesseth God To the Master of the Musicke a Psalme of David O Blessed is hee that prudently attendeth unto the poore weakling in the day of evill Iehovah will deliver him Iehovah will keepe him and preserve him alive he shall be made blessed in the earth and give thou him not to the soule of his enemies Iehovah will uphold him on the bed-sted of languishing sorrow all his bed thou hast turned in his sicknesse I did say Iehovah be gracious to me heale my soule for I have sinned against thee My enemies said evill of me when shall he die and his name perish And if he come to see he speaketh false vanitie in his heart he heapeth up painfull iniquitie to him selfe he goeth forth abroad he speaketh it Together against me whisper doe all that hate me against me they thinke evill to me A mischievous thing is fastened in him and he that lieth downe shall no more rise up Also the man of my peace he whom I trusted in that eateth my bread he hath greatly lifted up the heele against me And thou Iehovah be gracious to me and raise me up and I shall repay them By this I know that thou delightest in me because my enemie shall not shout triumphantly over me And me thou hast sustained me in mine integritie and hast setled me before thy face for ever Blessed is Iehovah the God of Israel from eternitie and unto eternity Amen and Amen Annotations THat prudently attendeth or skilfully carieth himselfe it
branches carried in the hand or worne in garlands were signes of victory Revel 7. 9. With such graven trees the walls of Gods house and other holy things were beautified 1 King 6. 29. and 7. 36. figures of the flourishing estate of the godly alwaies as this Psalme sheweth with Ezek. 40. 16 26 31. and 41. 18 19 20. whereas the wickeds prosperitie is momentany as grasse vers 8. a Cedar see the note on Psal. 29. 5. V. 15. sprout or grow wexing in stature and fruitfulnesse through the blessing of God in whose house they are planted 1 Cor. 3. 6. Vnto this are all Gods people exhorted Ephes. 4. 15 16. Colos. 1. 10. The Chaldee paraphraseth Yet as their fathers shall they procreate children in grainesse or hoary age when naturall strength decaieth God ministreth vigour above nature See Psal. 71. 9. 18. Esay 65. 22. Heb. 11. 11 12. Vers. 16. no injurious evill no manner of injustice for the Hebrew hath a letter more than ordinarie to increase the signification as Psalm 3. 3. and 125. 3. And this respecteth Moses speech Deut. 32. 4 where injurious evill is opposed to Gods faithfulnesse in his administration PSAL. XCIII The Majestie power and holinesse of Christs kingdome IEhovah reigneth is cloathed with high majestie cloathed is Iehovah hath girded himselfe with strength the world also is established it shall not be moved Stable is thy throne from then thou art from eternitie The flouds have lifted up O Iehovah the flouds have lifted up their voice the flouds lift up their dashing noise Than the voices of many waters the wondrous strong billowes of the sea more wondrous strong is Iehovah in the high place Thy testimonies are very faithfull holinesse becommeth thine house Iehovah to length of daies Annotations IS cloathed or hath put on to wit as an ornament and in abundant measure for so cloathing doth signifie Psalm 65. 14. girded himselfe that is in a readinesse to performe his work Esay 8. 9. Luke 12. 35. Vers. 2. from then that is from the time that thou hast beene which is from eternity Or before then which the Chaldee expoundeth the beginning this phrase spoken of God or Christ meaneth eternitie Prov. 8. 22. in respect of the creatures it iâ— the beginning of time Esay 44. 8. Vers. 3. The flouds these are often put for the tumultuous rage and tyrannie of peoples Psal. 65. 8. and 18. 5. Esay 17. 12 13. but here the Chaldee explaineth it of their lifting up their voice with song Vers. 4. wondrous strong excellent or magnificent billowes this phrase is taken from Exod. 15. 10. See also this word Psalm 8. 2. the high place or height that is heaven So Psal. 71. 19. Vers. 5. faithfull or made sure constant See the note on Psal. 19. 8. to length of daies that is for ever See Psal. 21. 5. and 23. 6. PSAL. XCIV The Prophet calling for justice complaineth of tyrannie and impietie 8. He teacheth Gods providence 12 He sheweth the blessednesse of chastisements 16 God is the defender of the afflicted O God of vengeances Iehovah O God of vengeances shine thou clearly Be thou lifted up O Iudge of the earth render a reward unto the proud How long shall the wicked O Iehovah how long shall the wicked shew gladnesse Shall they utter shall they speake a hard word shall they boast themselves all that work iniquity Thy people Iehovah they bruise in peeces and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse And say Iah shall not see nor Iakobs God understand Vnderstand yee brutish among the people and unconstant fooles when will ye be prudent He that planted the eare shall not he heare or he that formed the eye shall not he see He that chastiseth the heathens shall not he rebuke he that teacheth man knowledge Iehovah knoweth the thoughts of man that they are vanitie O blessed is the man hee whom thou chastenest O Iah and teachest him out of thy law To give him quietnesse from the daies of evill untill a pit of corruption be digged for the wicked For Iehovah will not leave his people and will not forsake his inheritance But judgement shall returne unto justice and after it all the upright in heart Who will rise up for mee against evill doers who will stand up for me against the workers of iniquitie Vnlesse Iehovah had beene an helpfulnesse unto me my soule had almost dwelt in silence When I said my foot is moved thy mercy Iehovah staied me up When many were my cogitations within me thy consolations delighted my soule Shall the throne of wofull evills have fellowship with thee which frameth molestation by a decree They runne by troups against the soule of the just and condemne as wicked the innocent bloud But Iehovah is to me for an high refuge and my God for the rocke of my safe hope And he will returne upon them their iniquitie and in their malice he will suppresse them Iehovah our God will suppresse them Annotations GOd of vengeances to whom vengeance belongeth as Deut. 32. 35. and which punishest evils So elsewhere he is called the God of recompences Ier. 51. 56. shine cleare to our comfort and our foes terrour See Psal. 50. 2. and 80. 2. Vers. 2. be lifted up on thy throne and in thy just judgement So Psal. 7. 7 8. Vers. 4. Vtter or talke lavishly well out as a fountain see Ps. 19. 3. Iam. 3. 11. a hard word hard things durable reproaches See Psal. 31. 19. boast or exalt themselves with speaking applying things to their owne praise This word is used in the good part Esa. 61. 6. Vers. 9. that planted the eare that is made and set it in the body So in Esa. 51. 16. he is said to plant the heavens Vers. 10. man knowledge here is to be understood shall not he know Such unperfect speeches through passion of minde are often in Scripture Psal. 6. 4. 2 Sam. 5. 8. supplied in 1 Chro. 11. 6. The Chaldee maketh this paraphrase Is it possible that he hath given the Law to his people and they not be rebuked when they sinne Did not God teach the first man knowledge Vers. 11. the thoughts of men the inward disceptations and reasonings of all men even the wisest This sentence Paul alleageth against the wisedome of the world 1 Cor. 3. 20. and as an expositor in stead of men he putteth the wise Vers. 12. the man Hebr. geber the mighty shastenest or nurturest instructest as this word is Englished Deut. 4. 36. which this place seemeth to have reference unto For chastisement or restraint is by word or deed And here the doctrine of Gods Law is opposed to all wise mens cogitations Vers. 14. not leave his people not give them over or reject them as the Greeke turneth it to wit those whom he hath foreknowen and chosen because it hath pleased the Lord to make them his people as 1 Sam. 12. 22. Rom. 11. 1
low and base estate made sweet and amiable like the rose and lilie as the Prophet saith The wildernesse and the dry-place shall be glad for them and the desert shall reioyce and blossome as the Rose Esay 35. 1. And the Lord saith I will be as the dew vnto Israel he shall blossome as the Lilie and strike forth his roots as Lebanon Hos. 14. 5. But as here is mentioned the plaine of Sharon and the vallies which were open places where cattell fed and not inclosed gardens so by it may bee signified how the Church is exposed to persecution to be plucked of all that passe by the way and troden down and eaten of beasts And this the words following doe more confirme The Chaldee openeth these words thus The congregation of Israel said When the ruler of the world causeth his Diuine majesty to dwell in the midst of me I am like to a moist or greene lilie out of the garden of Eden and my workes are faire as the Rose which is in the plaine of the garden of Eden Vers. 2. among the thornes These are the words of Christ concerning his Love the Church where he confirmeth and amplifieth the former speech preferring her aboue other peoples as the lilie is aboue thomes and thistles and withall signifying how shee is afflicted and pricked with them as with thornes This similitude the Scripture often vseth as If ye will not driue out the Inhabitants c. those which ye let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein ye dwell Numb 33. 55. And againe There shall be no more a pricking bryer unto the house of Israel nor any grieving thorne of all that are round about them that despised them Ezek. 28. 24 This similitude sheweth also what the Church ought to be harmlesse as Lilies among thornes innocent as sheepe among wolues as doves among ravenous birds Matth. 10. 16. The Lily among thornes may also in speciall be vnderstood of that which we call the Wood-bind which groweth and flourisheth in hedges and thornes my love or my fellow friend my companion as in chap. 1. 9. the daughters the congregations of peoples as the Scriptures mention the daughter of Babylon Psal. 137. the daughter of Tyrus Psal. 45. and many the like Ves. 3. the apple-tree The Church setteth forth the excellency of Christ by the similitude of an apple-tree which the Scripture commendeth for three things comfortable shadow pleasant fruit both noted in this place and sweet smell Song 7. 8. And as the apple-tree hath more variety of fruits then any other tree that groweth that 〈◊〉 is not easie to reckon up the â—â—ny sorts of apples of different taste so Christ excelleth in variety of graces which he bestoweth on his Church The Chaldee Paraphrast expoundeth this of the Pome-citron tree but for the cause aforesaid I would not restraine it to any one kind that the fulnesse of grace and truth which was in Christ might here be observed of whose fulnesse all we have received and grace for grace Ioh. 1. 14. 16. of the wood or of the forest or grove which are wilde trees and without culture bearing either none or sowre bitter and unsavoury fruits Such is the state of all the sons of men by nature Rom. 11. 24. whom Christ farre excelleth in beauty fruit and comfort Psalme 45. 3. Ioh. 15. 1. c. my beloved that is Christ in Hebrew Dod the same in signification with David see the notes on chap. 1. 13. the sonnes of Adam all whom Christ farre excelleth Psal. 45. 3. The Chaldee expoundeth it of Angels which are the sonnes of God Ioh. 1. 6. But though it be true that Christ excelleth them also Heb 1. yet the former similitude of the trees of the wood leadeth us rather to understand it here of earthly creatures as the Kings and Potentates and wise men of the world called sonnes in comparison with their peoples before called daughters in vers 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon under whose shadow dwelt all great nations in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong and high under which the beasts of the field dwelt c. and Iosias King of Iudah under whose shadow the Iewes hoped to liue Lam. 4. 20. and others in his shadow that is in his protection and defence The tree shadoweth from the heat of the Sunne and Christ from the heat of the wrath of God and from the persecutions of the world as it is written There shall be a Tabernacle for a shadow in the day time from the heat c. Esa. 4. 6 and Thou Lord hast beene a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Esay 25. 4. So the shadow of Aegypt Esay 30. 2. the shadow of Heshbon Ierem. 48. 45. signifie the defence wherein men trusted which the faithfull repose in God and Christ alone as in Psalme 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evill as Iehovah is thy shadow upon thy right hand the Sunne shall not smite thee by day nor the Moone by night Iehovah will keepe thee from all evill Psal. 121. 5. 6. 7. I desired and sate or I much desired that I might sit The forme of the Hebrew word increaseth the signification as noting a continuall and fervent desire of that which is pleasing delightfull or profitable and by sitting is meant abiding and resting as in Psalm 91. 1. The Church therefore being by sinne under wrath reveiled by the Law and being maligned by the world as a lilie among thornes acknowledgeth her faith hope love and delight 〈◊〉 bee in Christ Iesus who hath delivered as from the wrath to come 1 Th 〈…〉 through whom we have peace with God Rom. 5. 1. and peace in him though in the world we have tribulation 1 Iohn 16. 33. his fruit another benefit which the Church reapeth by Christ that shee is not onely delivered from evill but made partaker of his goodnesse in that the workes of his Prophesie Priesthood and Kingdome his death resurrection and all fruits of them are communicated unto her by the Gospell which shee feedeth upon by faith to the refreshing and life of her soule Fruits signifie graces and good workes which are to the benefit of our selves and others Matt. 3 8. 10. Gal. 5. 22. c. and is also applyed to the doctrine of the Gospel Iohn 15. 16. and signifieth a comfortable reward Psal 58. 12. Prov. 27. 18. The Hebrewes referre these things to the Law which should better bee applied to the Gospell for the Chaldee paraphrast here saith As the Pome-citrontree
gathereth another reason of the womans subjection in that the man was not created for the woman but the woman for the man 1 Cor. 11. 9. V. 19. them unto Adam or unto the man but the Greek version keepeth the Hebrew name Adam addeth the word them for to make the sense plain So the holy Ghost sometime doth in repeating matters as he blessed and brake Mat. 14. 19. that is and brake them Luke 9. 16. Shew to the Priest Mar. 1. 44. that is shew thy selfe Mat. 8. 4. See also Gen. 31. 42. would call them or call it that is every of them This sheweth Gods bounty in giving man dominion over all earthly creatures Psal. 8. for the giving of names is a signe of soveraignty Numb 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome in naming things presently according to their natures as the Hebrew names by which he called them doe declare Vers. 20. he found not that is the man found not a meet helpe for himselfe among all the creatures therefore the woman when shee was made was the more acceptable Or as the Greeke translateth there was not found an helper like unto him So in Gen. 15. 6. he imputed it is translated it was imputed Rom. 4. 3. See also Gen 6. 20. and 16. 14. Vers. 21. a dead fleepe This the Greeke calleth an extasie or trance which the Scriptures shew to have falne also on men when they did see visions of God as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe the senses are all bound up as 1 Sam. 26. 12. V. 22. builded To build the rib to a woman is to make or create a woman of it as with a speciall care or art and fit proportion Hereupon our bodies are called houses Iob 4. 19. 2 Cor. 5. 1. And although by building is meant making as the Lord will build thee an house 1 Chron. 17. 10. is the same that he will make thee an house 2 Sam. 7. 11. yet by the many words used in the generation of man-kind as creating Gen. 1. 27. making Gen. 1. 26. forming and inspiring Gen. 2. 7. and now building Moses would set forth this wondrous workmanship which the Psalmist so laudeth God for Psal. 139. 14. he brought God her builder was also her bringer and so her conjoyner in mariage with the man Mat. 19. 6. and the Scripture noteth a wife to be a speciall favour of the Lord Pro. 18. 22. and 19. 14. He also blessed them together as Gen. 1. 28. whereby may bee seene how Moses changeth the order in this Chapter inlarging things here which before he had touched briefly Vers. 23. This now or this time this once flesh c. Hereby Adam shewed both his thankfulnesse to God and love to his wife and from hence Paul teacheth that men ought to love their wives as their owne bodies for no man ever hated his owne flesh Ephes. 5. 28. 29. The like speeches are used of persons neere a kin that they are their bone and their flesh Gen. 29. 14. Judg. 9. 2. So the Apostle by this setteth forth Christs mystical union with his Church that we are members of his body of his flesh and of his bones Ephes. 5. 30. woman or Mannesse of Man as in Hebrew shee is called Ishah of Ish which word Ish hath the signification of strength and valour so that the Scripture useth this word shew your selves men for be yee strong or couragious Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh which in Hebrew is fire for heat in man causeth strength and courage Therefore as Adam is used for base men borne of adamah the earth so Ish is used for noblemen Psal. 49. 3. Also Ish is used both for man and husband and Ishah both for woman and wife as in the verses following out of man The Greeke translateth out of her man and the Chaldee out of her husband Hence is a third reason of womens subjection because the man is not of the woman but the woman of the man as Paul saith 1 Cor. 11. 8. Vers. 24. leave his father c. This is a perpetu all law given of God as Christ sheweth Mat. 19. 4. 5. and teacheth that the band of mariage is the neerest conjunction in the world and all societies rather to be left then this betweene man and wife who may not depart one from another 1 Cor. 7. 10. 11. as they doe depart from their parents Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage between Christ and his Church Psal. 45. 11. 12. The Chaldee translateth it he shall leave the bed of his father and mother And the Hebrew Doctors gathered from hence a law unto all Adams sonnes against unjust carnall copulations and incestuous mariages with a mans fathers wife or mother in law and with his owne mother as after by he shall cleave to his wife they say is forbidden any other mans wife and all pollution with the male and likewise with beasts Maimony in Misn. book 14. treat of Kings chap. 9. 〈◊〉 5. to his wife or to his woman for it is the same word Ishah used before in verse 23. and by his woman he sheweth there is no lawfull conjunction for a man but with one and she a wife become his by mariage Wherefore all other women are in this respect called strangers to him Prov. 5. 3. 18. 20. And for shall cleave the Greeke saith shall bee glewed which word is also in Mar. 10. 7. maketh against all unjust divorces they shall be the Greeke translateth they two shall be one flesh and so it is alledged in the New Testament Mat. 19. 5. that hereby a man is restrained from more wives then one which is to be observed in other speeches of Scripture wherein like restraint is implyed as him thou shalt serve Deut. 6. 13. that is as Christ alledgeth it him onely Mat. 4. 10. Luke 4. 8. So but for the Priests Mar. 3. 26. which another Evangelist writeth but for the Priests onely Mat. 12. 4. Of like force is that saying a man is not justified by the works of the Law but by the faith of Iesus Christ that is by faith onely Gal. 2. 16. one or to one flesh See vers 7. This is meant in speciall by generation of children wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation 1 Cor. 6. 16. adding a further mystery of our union with Christ hee that is joyned to the Lord is one spirit vers 17. Vers. 25. not ashamed thought not themselves in any shamefull plight as a Chaldee paraphrase saith they knew not what shame was For they being innocent and adorned with the image and glory of God had nothing in soule or body that was defective miserable or shamefull but now by sin nakednesse in us is a want a filthy thing and a shame Deut. 28. 48. Rev. 3.
2. give that is dispose and make my covenant or testament see Gen. 9. 12. and 6. 18. betweene me the Chaldee interpreteth it betweene my Word so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance Hebr. in abundance abundance or vehemently vehemently so after in v. 6. and often Vers. 3. fell in reverence to Gods word and majesty and in thankfulnesse for this mercy See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me Hebr. I the Greeke addeth And I. a father or for afather but the word for may be omitted in English as the Greeke here also doth and sometime the Hebrew it selfe as I will be for a lying spirit 2 Chron. 18. 21. that is I will be a lying spirit 1 King 22. 22. The New Testament in Greeke often keepeth the Hebraisme as Heb. 1. 5. c. a multitude that is of many nations as Paul expoundeth it Rom. 4. 16. 17. where the Apostle sheweth a twofold seed that which is of the Law and that which is of the Faith of Abraham who is the father of us all So by the multitude of nations is meant besides his naturall posterity all Christian beleevers in the world Gal. 3. 28. 29. who should inherit from him as children receive inheritance from their fathers the justice that is by faith and blessednesse accompanying the same through the covenant of grace propagated by Abrams doctrine and example see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord A stranger say they bringeth first-fruits c. for it was said to Abraham a father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is father of all the world which shall be gathered under the wings of the Majesty of God Maimony in Misn. treat of First fruits chap. 4. Sect. 3. Vers. 5. Abraham Abram signifieth A high father and the first letter of Hamon that is a multitude being put unto it maketh Abraham as if it were Abrahamon that is A high Father of a multitude of nations Abram is the first man in the world whose name is changed of God and it signified a change of estate and a renewing with increase of grace from God therefore this is after mentioned as one of his favours Neh. 9. 7. So Iakobs name is made new Gen. 32. 28. and all true Christians Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed for it was given him of God before his birth Gen. 17. 19. given that is freely made or as the Greeke interpreteth put thee and this the Apostle followeth in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations that is will make nations of thee Vers. 6. Kings as David Solomon and the rest of Israel besides the Kings of Edom and other Also the faithfull Kings of the Gentiles Revel 21. 24. Vers. 7. thy seed thy children especially Isaak verse 19. for in Isaak was his seed called Gen. 21. 12. So the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom 9. 8. everlasting Hebr. covenant of eternity Although the outward signes and manner of dispensing this covenant were temporary and changeable as Circumcision into Baptisme Col. 2. 11. 12. yet the covenant it selfe remaineth one in substance for ever being stâ—blished by the blood of Christ the great Pastor Heb. 13. 20. Luke 1. 69. 72. 73. a God or for a God unto thee that is thy God as the Greeke translateth it Herein consisteth the power and life of the everlasting covenant whereby God himselfe his power wisedome goodnesse mercy c. is applyed unto man for blessing and salvation and wee are by adoption made the children of God 2 Cor. 6. 16. 18. For blessed is the people whose God Iehovah is Psal. 144. 15. they shall be delivered out of miseries Rev. 21. 3. 4. raised up from the dead Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie Heb. 11. 16. Vers. 8. of thy sojournings that is as the Greeke explaineth it which thou sojournest in For God gave Abraham no inheritance in it no not so much as to set his foot on Acts 7. 5. but he by faith sojourned in the land of promise as in a strange country Heb. 11. 9. So this land figured unto him the kingdome of heaven as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham after they had full possession of Canaan are in another sense called sojourners there Ezek. 20. 38. and 11. 15. as being rather usurpers then lawfull possessors of that land everlasting so in Esay he saith thy people shall possesse the land for ever Esay 60. 21. howbeit they possessed the earthly land but a little while Esa. 63. 18. but the eternall inheritance was to be received by Christ reserved in the heavens for them and us Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed thy children as before in v. 7. meaning al the faithful Herupon the Hebrew Doctors say Circumcision was commanded unto Abraham and his seed onely as it is written thou and thy seed after thee Gen. 17. 9. The seed of Ismael is excepted as it is written For in Isaak shall seed be called to thee Gen. 21. 12. And Esau is excepted for loe Isaak said to Iakob And he give to thee the blessing of Abraham to thee and to thy seed Gen. 28. 4. It is a generall rule that he onely is Abrahams seed that retaineth his law and his right way and these are they that ought to be circumcised Maimony in Misneh treat of Kings ch 10. S. 7. Vers. 10. my covenant that is the signe of my covenant or testament as is explained in verse 11. Hereupon are those usuall speeches when the signes and the things signified are named alike as the covenant of circumcision Act. 7. 8. the Lamb is the Lords Passeover Exod. 12. 11. the bread is Christs body Mat. 26. 17. 18. and many the like circumcised This word signifieth a cutting-offround-about to weet of the foreskin of the flesh So it was with shedding of blood and much paine and sorenesse to the flesh Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision that is the mortification of the heart and spirit in putting off the body of the sinnes of the flesh Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith Rom. 4. 11. Vers. 11. superfluous-foreskin The Hebrew Gnorlah signifieth a superfluity and stoppage that hindereth the due effect and operation of a thing and the Greeke Acrobustia which the Apostle useth in Rom. 2. 25. is in speciall that superfluity which is on the top of mans flesh to weet on the member of generation the foreskin that covereth the secret part Which God here commandeth to bee cut quite off as a signe of
mortification and regeneration of nature The same word is applyed figuratively to other parts as to the lips of a stammerer which use superfluity in speaking Exod. 6. 30. and to the heart covered with a fat skinne Lev. 26. 41. Esay 6. 10. to the â—are stopped that it cannot heare Ier. 6. 10. And spiritually all sinne is signified by this superfluous foreskin as the Apostle mentioneth the superfluity of maliciousnesse to bee put away Iam. 1. 21. and the uncircumcision of our flesh is joyned with our estate dead in sinnes Col. 2. 13. The Hebrew Doctors also did thus understand it for the foreskinne of the heart in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wickednesse of the heart and in Deut. 10. 16. the Greek interpreters translate it hardnesse of heart The uncircumcised eare in Ier. 6. 10. and heart in Lev. 26. 41. the Chaldee calleth foolish and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee wicked and sinners the superfluous foreskin signifieth the strength of uncleannesse saith R. Menachem on Gen. 17. And in speech of Adams sinne the Iewes have a proverb that the first man Adam drew over or gathered his superfluous-foreskin that is broke the covenant of his God and became a sinner R. Menachem on Gen. 3. Also when the word is applyed unto trees it signifieth the impuritie of the fruits which might not be eaten of Lev. 19. 23. and the Hebrew Doctors write that as Epicures and they that deny the Law of God the Resurrection of the dead the comming of the Redeemer and other such like so he that draweth over or gathereth his superfluous foreskin that is maketh him-selfe againe uncircumcised hath no part in the world to come that is in eternall life but shall bee cut-off and perish and be damned for their great wickednesse and sinne for ever and ever Maimony in Misn. treat of Repentance ch 3. S. 6. asigne or token which sheweth one thing to the eye another thing to the mind The Apostle calleth it also a seale Rom. 4. 11. which serveth for assurance of the thing signified And so the Hebrew Doctors use the phrase of sealing their off-spring with the signe of the holy covenant Maimony in Misn. treat of Circumcision ch 3. S. 3. And that they tooke not this for a carnall signe appeareth by their words in the booke called Zohar where treating upon this Section of the Law they say At what time a man is sealed with this holy seale of this signe of Circumcision thenceforth he seeth the holy blessed God properly and the holy soule is united with him If he be not worthy that he keepeth not this signe what is written By the breath of God they perish Iob 4. 9. for that this seale of the holy blessed God was not kept But if he be worthy and keepe it the holy Ghost is not separated from him Our Apostle openeth the mystery more heavenly whiles hee calleth the signe of circumcision a seale of the righteousnesse of faith Rom. 4. 11. and if thou be a transgressor of the Law thy circumcision is made uncircumcision Circumcision is that of the heart in the spirit not in the letter Rom. 2. 25. 29. Vers. 12. a son of eight dayes that is a man child of eight dayes old meaning in the 8 day Which time was so strict that if the eight day fell to bee the Sabbath yet they circumcised the child therein Ioh. 7. 22. And so it is in the Hebrew Canons Circumcision in the time thereof driveth away the Sabbath that is a man must omit the keeping of the Sabbath for to circumcise in due time Maimony treat of Circumcision ch 1. S. 9. God appointed the eighth day as the first convenient time For creatures new borne were counted as in their blood and unclean for seven dayes and in the eighthday they might be offered unto the Lord Levit. 22. 27. and so in mankind Levit. 12. 2. 3. The same number of dayes was observed in many other things as for the consecration of the Priests Levit. 8. 33. 35. and 9. 1. the clensing of Lepers Levit. 14. 8. 9. 10. and of persons with uncleane issues Lev. 15. 13. 14. the clensing of polluted Nazirites Num. 6. 9. 10. and for purifying the altar Ezek. 43. 26. 27. and sundry the like In all which as the Sabbath day ever came over their heads within that space which day was a signe of sanctification from the Lord Exod. 31. 13. so Christ ending all figures and resting the Sabbath day in the grave rose up from death the eighth day which was the first of the weeke following whose death was a full clensing of all our sinnes and his rising againe our justification Mark 16. 1. 2. 6. Rom. 4. 25. And in him are wee circumcised with the circumcision done without hands in putting off the body of the sins of the flesh by the circumcision of Christ being buried with him in Baptisme Col. 2. 11. 12. R. Menachem on Gen. 17. saith Circumcision was therefore done on the eighth day that the Sabbath might pass over it for there is no eighth day without a Sabbath shall be circumcised by the parents masters or Magistrates The Hebrew Doctors say the charge lyeth upon the father to circumcise his sonne and upon the master to circumcise his servants borne in the house or bought with money If the father or master transgresse and circumcise them not c. then the Iudges are commanded to circumcise him whether it be son or servant in due time that there be no uncircumcised left in Israel nor among their servants If the thing bee hidden from the Iudges and they circumcise him not when he is wexen great he is bound to circumcise him-selfe And every day that passeth over him after he is wexen great and he circumciseth not himselfe loe hee breaketh the commandement Maimony treat of Circumcis ch 1. S. 1. 2. male who had by nature that foreskin of the flesh to be cut off the females wanting it were not to keep this rite though they were as well as men within the covenant of grace in Christ Gal. 3. 28. and therefore baptisme the signe of the covenant now under the Gospell which is come in place of Circumcision Col. 2. 11. 12. is given both to men and women Act. 8. 12. Moreover the woman is comprehended under the man as her head 1 Cor. 11. 3. who onely had this signe in his flesh with effusion of blood which alwaies had respect unto and accomplishment in the blood of Christ figured by the male Heb. 9. 22. 23. 24. Here also the Hebrewes write that a child who is borne as if he were circumcised without a foreskin the blood of the covenant must bee made to drop from him in the eighth day A child that is both male and female must also be circumcised the eighth day Likewise if any be cut out of the side of his mothers body And who so hath two
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
before is noted doe understand not onely of the streets but not out of the roome nor society where it is to bee eaten a bone to foreshew that not a bone of Christ our Passeover should be broken as was fulfilled Ioh. 19. 33. 36. which signified his victory and deliverance out of affliction and death from which he rose the third day as Psal. 34. 20. 21. the Lord keepeth all his bones not one of them is broken And in hope of resurrection Ioseph gave charge of his bones and they were caried into Canaan Heb. 11. 22. Exo. 13. 19. The bones of the Passe over were burnt with the flesh that remained v. 10. as is testified by the Hebrew Doctors who also say that though it were a little kid whose bones were tender yet might they not eate them for that were the breaking of the bones Maimony in Korban Pesach ch 10. S. 2. 9. Vers. 47. doe it that is prepare offer and eate the pasche as is ordained For neglect and not doing it men were to be cut off Numb 9. 13. Vers. 48. a strangers The Greeke translateth when any proselyte come unto you and so the Chaldee saith when a stranger shall become a proselyte or joyne himselfe with you So this differeth from that which was before in v. 22. and also in ver 45. and is meant of a third sort of strangers that were converts in Greeke called proselytes such as were joyned to the Iewes Church Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant and just strangers to distinguish them from strangers within the gates that did but dwell among them mentioned in Deut. 14. 21. and here in v. 45. doe the Passe-over that is keepe or celebrate it This phrase is used in Matt. 26. 18. Heb. 11. 28. and then so not onely himselfe but his male children must be circumcised ere hee might bee admitted to the Passeover for he was yet in his sinne whiles his children were through his default uncircumcised see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the Iewes have interpreted this place that as the circumcision of himselfe if it be omitted debarreth him from doing the Passeover so doth the circumcision of his sons and of his servants c. and if hee kill it before hee doe circumcise them it is unlawfull Maimony in Korban Pesach chap. 5. S. 5. uncircumcised the Chaldee turneth it profane person So God saith No stranger uncircumcised in heart nor uncircumcised in flesh shall enter into my Sanctuary Ezek. 44. 9. And the Hebrew Doctors say Whiles the power of uncleannesse and the superfluous foreskin is upon him hee is unfit to be united with the divine Maiesty c. R. Menachem on Exod. 12. Vers. 49. that sojourneth the Greeke here as in ver 48. translateth the proselyte that is come among you So the obedient heathens might by faith in Christ have part in all the holy things with Israel alwaies for in Christ all are one Galat. 3. 28. Act. 15. 9. And unto strangers is promised inheritance with the tribes of Israel in the holy land Ezek 47. 22. 23. The Iew Doctors of old have thus written concerning this Moses our master gave the inheritance of the Law and commandements to Israel onely as it is written Deut. 33. 4. the inheritance of the congregation of Iakob and unto any of the other nations that willingly joyned himselfe a proselyte as it is written Numb 15. 15. as yeeare so shall the stranger be before the Lord. But whosoever is not willing they force him not to receive the law and the commandements But they force all that come into the world to receive the commandements given to the sonnes of Noe whereof see on Gen. 9. 4. and who so receiveth not them is killed and be that receiveth them is called the stranger that sojourneth c. Maimony in Misneh treat of Kings ch 8. S. 10. Likewise in their commentary upon Exodus called Elle shemoth rabbah upon Exod. 12. they say This is that which is written in Esay 56. 3. And let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying The Lord hath utterly separated mee for Iob saith The stranger shal not lodge in the street Iob 31. 32. And why Because the holy blessed God exeludeth no creature but receiveth all For his gates are open every houre and whosoever would be received in he entreth and is received For this it was said by Iob the stranger shall not lodge in the street And againe he saith in the person of God I will open my doores to the traveller Iob. 31. 32. Rabbi Barachias said In whose person speaketh Iob this Doubtlesse because it shall be that the strangers shall be Priests ministring to the holyblessed God as it is written and the stranger shall be joyned them Esay 14. 1. and this joyning is not meant but of the Priests as it is written joyne mee unto one of the Priests offices 1 Sam. 2. 36. For it shall come to passe that proselytes shall eate of the Shew-bread c. CHAP. XIII 1 God commandeth to sanctifie all the Firstborne unto him 3 to remember the day of their going out of Egypt 5 to keepe the feast of Vnlevened bread in Canaan 8 to shew their sonnes the cause thereof 12 to set apart for the Lord the firstlings of beasts 16 Phylacteries for a signe of Gods former mercies 17 The way by which God led Israel in the wildernesse 19 The carying of Iosephs bones with them 20 Israel campeth in Etham 21 God guideth them by a pillar of a cloud and pillar of fire AND Iehovah spake unto Moses saying Sanctifie unto me every first-borne that which openeth every wombe among the sonnes of Israel of man and of beast it is mine And Moses said unto the people Remember this day in which ye came out from Egypt from the house of servants for by strength of hand Iehovah brought you out from hence no levened bread shall bee eaten This day you come out in the moneth of Abib And it shall be when Iehovah shall bring thee into the land of the Canaanite and the Chethite and the Amorite and the Evite and the Iebusite w ch he sware unto thy fathers to give thee a land flowing with milke and honey that thou shalt serve this service in this moneth Seven daies thou shalt eat unlevened cakes in the seventh day shall be a feast to Iehovah Vnlevened cakes shall bee eaten seven daies and no levened bread shall bee seene with thee and no old leven shall bee seene with thee in all thy border And thou shalt shew thy sonne in that day saying because of that which Iehovah did unto mee when I came out from Egypt And it shall bee to thee for a signe upon thy hand for a memoriall betweene thine eyes that Iehovahs Law may be in thy mouth for with a strong hand hath Iehovah brought
man-servant c. that they may rest as well as thou Deuteronomie 5. 14. Here the Hebrewes say The man and woman servant whom wee bid to keepe Sabbath are servants that are circumcised and baptised c. and have received the commandements which servants are bound unto But servants not circumcised nor baptised but onely have received the seven Commandements given to the sonnes of Noe they are as sojourning strangers and may doe worke for themselves openly on the Sabbath as an Israelite may on a working day Maimony treat of the Sabbath chap. 20. S. 14. But this permission seemeth unto mee to bee against Gods Law which from the creation was given to all the world Genesis 2. 2. 3. yet the Iewes restraine it to themselves from Exodus 31. 17. see the annotations there cattell or beast which in Deuteronomie 5. 14. is amplified thus thine oxe or thine asse or any beast of thine thy stranger in Greeke the proselyte thy gates the Chaldee expounds it thy cities So that which in 2 Samuel 10. 8. is called the entring in of the gate is in 1 Chron. 19 9. the entring in of the citie Vers. 11. therefore Hereby it appeareth that the Sabbath was instituted from the beginning of the world and so was given to all nations and not to Israel onely Though upon their bringing out of Egypt they were put in mind to keepe it and in Deuteronomie 5. 15. that their deliverance is made a reason to them of this commandement Vers. 12 Honour This is called the first commandement with promise Ephesians 6. 2. that is the first of the second table which directeth us in all duties toward man and this precept is to maintaine the order which God hath set amongst men of superioritie and subjection The Hebrew word for Honour or Glorie hath the name of weightinesse and so Paul speaketh of the weight of glorie 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governours which God would have to be maintained whereupon magistrates are called Glories or Dignities 2 Peter 2. 10. Honour is to be performed with the bodie in reverend gesture 1 King 2. 19. Leviticus 19. 32. in reverend speeches 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action as obedience to their instructions and commandements in the Lord Prov. 6. 20. Ephes. 6. 1. in recompencing their love and care and releeving them with our substance in their age and need Marke 7. 10. 11. 12. 13. 1 Tim. 5. 4. to cover their infirmities Gen. 9. 21. 22. and in heart to reverence feare and love them Leviticus 19. 3. Rom. 13. 5. 9. and by all other like meanes to shew respect and honor unto them In an Hebrew Commentarie upon Moses called Chazkuni it is said Werâ—â—de Honour the LORD with thy substance Prov. 3. 9. and Honourly father and thy mother Exodus 20 The LORD is to be honoured if thou have it thy father and mother whether then hast it or no for if thou hast nothing thou art bound to beg for them Againe as God commandeth Honour so he for biddeth all dishonour contempt and disobedience in heart word gesture or action Leviticus 20. 9. Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honour their parents so the parents are bound to educate and governe them with gravity and lenitie in the instruction and information of the Lord Ephes. 6. 4. father and thy mother in Leviticus 19. 3. the mother is named before the father Vnder these names all superiors governors are implyed first the father that begat and mother that bare Prov. 23. 22. and 31. 2. then parents by law and affinitie Ruth 3. 1. 5. parents that adopt children Esth. 2. 7. 20. Kings and all Magistrates Esay 22. 21. 2 King 5. 13. Prophets and Church governours as Elias and Eliseus were fathers 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah a mother in Israel Iudg. 5. 7. and 17. 10. Ancients in yeares patrons instructors protectors and all such like 1 Tim. 5. 1. 2. Iob 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged in Deut. 5. 16. Moses addeth and that it may be well with thee It may be Englished that they thy parents by their prayers may prolong thy dayes but such phrases are often used impersonally as is noted on Gen. 2. 20. and 16. 14. and so the Apostle according to the common Greeke version saith that it may bee well with thee and that thou maiest be long lived or live a long time in the land Ephes. 6. 2. 3. Also the Chaldee said to bee Ionathans translateth that your daies may be multiplyed the land of Canaan which was to bee given unto Israel and was a figure of an heavenly countrey as is noted on Gen. 12. 1. 5. Thus pietie hath the promise both of this life and of that which is to come Maimony in Misneh treat of Repentance chap. 8. S. 1. saith That which is written in the Law Deut. 22. 7. that it may be well with thoe and thou maiest prolong thy dayes we have beene taught to understand thus that it may be well with thee in the world where all is well and thou maist prolong thy daies in the world which is all long and that is the world to come Vers. 13. Thou shalt not kill or Thou shalt not murder for the Hebrew Ratsach properly signifieth Murder that is killing of mankinde unjustly and so differeth from another word Harag which is to kill a person which sometime is justly Deut. 13. 9. We may also English it Kill not and so the rest Commit not adultery Steale not c. for both these waies doth the holy Ghost translate these precepts into Greeke Matt. 19. 18. Mark 10. 19. This sixt Commandement is for preserving mans life the seventh is for the just propagation of mankinde the eight concerneth his goods the ninth his good name the tenth teacheth every man to be contented with his owne estate The Chaldee translateth this Thou shalt not kill a soule that is any person and it for biddeth all murder of soule or of body Ezek. 13. 19. and 3. 18. Gen. 9. 6. of ones selfe or of another Act. 16. 27. 28. Prov. 〈◊〉 11. 16. and this not onely in act but in reproachfull words Matt. 5. 21. 22. malicious gesture Matt. 27. 39. Gen. 46. inward unadvised anger malice 〈…〉 hatred M 〈…〉 ew 5. 22. for whosoever hateth his brother is 〈…〉 1 Iohn 3. 15. Co 〈…〉 rari wise it commandeth to preserve the life of all men except such as God for their sinnes commandâ—th to bee killed Genesis 9. 6. 〈◊〉 Samuel 15. 2. 3. 〈…〉 Verse 14. not commit 〈◊〉 or not adulterate the originall is one word and forbiddeth all manner of wâ—oredome fornication uncleannesse Ephesians 5. 3. and unnaturall filthinesse Leviticus 18. 22. 23. not onely the outward act but all lascivious words gestures and attire Ephesians 4. 29. 1 Peter 2 14.
they should eate and drinke at his table in his kingdome Luk. 22. 30. Verse 12. bee there that is continue there So 1 Tim. 4. 15 in these things be thou that is continue and give thy selfe unto them So in Ruth 1. 2. Esay 66. 2. Psalme 64. 8. commandement in Greeke commandements But Moses often useth this word sigularly though he speaketh of the Law in generall So the Apostle also 2 Peter 2. 21. and 3. 2. to teach to instruct or confirme in the Law To this word the Apostle following the Gr. version hath reference when he saith the Israelites had the giving of the Law Rom. 9. 4. and the people received or were taught the Law Heb. 7. 11. and the covenant established or taught upon better promises Heb. 8. 6. So that the word implieth a full information and constitution of them their common wealth by the Law Herein the Iewes did glorie Rom. 2. 17. 18. Vers. 13. Ioshua in Greek Iesus see Exod. 17. 9. of God that is as the Chaldee translateth on which the glorie of God was revealed See v. 16. Vers. 14. Sit that is Abide or Tary as the Chaldee translateth the Greeke saith be quiet Hur of him see Exod. 17. 10. hath matters to doe or hath words to speake that is hath any question or controversie So the Gr. and Chaldee translate it Iudgment or controversie The Hebr. phrase is who so is a master of words or of matters Vers. 15. a cloud the signe of Gods presence though with terror and obscuritie 2 Chron. 6. 1. Heb. 12. 18. See also Exod. 19. 9. Verse 16. dwelt the Greeke expoundeth it came downe upon the mount six daies to prepare Moses for to receive the Lawes as before he had done the people three daies Ex. 19. 10. 11. In six daies God made the world and the seventh he rested Gen. 2. the same number is here at the giving of the Law wherein God shewed as great wisdome as in the making of the world Psal. 19. Vers. 17. devouring or consuming fire in Greek flaming fire this was for a terror to the transgressors of his Law Deut. 4. 24. and hee is no lesse fearfull under the Gospell Heb 12. 28. 29. Vers. 18. fortie dayes during which time he did nâ—ther eat bread nor drinke water Deuter. 9. 9. The like number of daies Elias fasted 1 King 19. 8. and Christ when hee was to enter upon the ministery of the Gospell Matt. 4. 2. CHAP. XXV 1 The Lord by Moses teacheth Israel what things they should willingly offer for the making of a Sanctuarie that he might dwell amongst them 10 The matter and forme of the Arke 17 The Covering-mercy-feat thereof with the Cherubims 23 The Table for the Shewbread with the furniture thereof 31 The golden Candlesticke with the parts and instruments thereof 40 All things must bee made according to the patterne shewed in the mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah spake unto Moses saying Speake unto the sons of Israel let them take for me an offering of every man whose heart shall make him willing ye shall take my offring And this is the offering which ye shall take of them gold and silver and brasse And blew and purple and scarlet and fine linnen and goats haire And Ram skins died red and Tachash skins and Shittim wood Oile for the light spices for anointing oile and for incense of sweet spices Beryl stones filling stones for the Ephod and for the Brest plate And let theÌ„ make for me a Sanctuary and I will dwell amongst them According to all that I will shew thee the patterne of the Tabernacle and the pattern of all the instruments thereof even so shall yee make them And they shall make an Arke of Shittim wood two cubits and an halfe shall be the length therof and a cubit and a halfe the bredth thereof a cubit and an halfe the height thereof And thou shalt overlay it with pure gold within and without shalt thou-overlay it and thou shalt make upon it a crown of gold round about And thou shalt cast for it four rings of gold and shalt put them in the foure corners thereof and two rings shal be in the one side of it and two rings in the second side And thou shalt make bars of Shittim wood and shalt overlay them with gold And thou shalt put the bars into the rings by the sides of the Ark to bear the Ark with them In the rings of the Arke shall the bars be they shall not be removed from it And thou shalt put into the Arke the Testimonie which I shall give 〈◊〉 thee And thou shalt make a Covering-mercy-seat of pure gold two cubits and an halfe shal be the length therof and a cubit an halfe the bredth thereof And thou shalt make two Cherubims of gold of beaten worke shalt thou make them at the two ends of the Covering-mercy-seat And make thou one Cherub on the one end and oâ—â— Cherub on the other end of the Covering-mercy-seat shal ye make the Cherubims oâ— the two ends thereof And the Chrubiâ—e shall stretch forth the wings on high covering with their wings over the Covering-mercy-seat and their faces shall be one to another towards the Covering-mercy-seat shall the faces of the Cherubims bee And thou shalt put the Covering-mercy-seat uâ— on the Arke above in the Arke thou shaâ—â— put the Testimonie which I shall give unto thee And I will meet with thee there and I will speake with thee from above the Covering-mercy-seat from betweene the two Cherubims which are upon the Arke of the Testimony all things which I will comm 〈…〉 thee unto the sons of Israel And thou sha 〈…〉 make a Table of Shittim wood two cub 〈…〉 shall bee the length thereof and a cubit the bredth thereof and a cubit and an halfe the height thereof And thou shalt overlay 〈…〉 with pure gold and shalt make thereo 〈…〉 crowne of gold round about And thou sha 〈…〉 make unto it a border of an hand bred 〈…〉 round about and thou shalt make a crowne of gold to the border thereof round abovâ— And thou shalt make for it foure rings of gold and shalt put the rings in the four corners which are on the foure feet thereof Over-against the border shall the rings be 〈◊〉 places for the bars to beare the table And thou shalt make the barres of Shittim wood and shalt overlay them with gold and the table shall be borne with them And th 〈…〉 shalt make the dishes thereof and the cu 〈…〉 thereof and the covers therof the bow 〈…〉 thereof which shall be to cover withall 〈◊〉 pure gold shalt thou make them And th 〈…〉 shalt set upon the Table Shewbread bef 〈…〉 me continually And thou shalt make a Câ—â—dlesticke of pure gold of beaten worke 〈◊〉 the Candlesticke be made his shaft and 〈◊〉 branch his bowles his knops and 〈◊〉 flowers shall bee of the same And 〈◊〉 branches comming out
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphtali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihoseph Vers. 11. ingraver in stone or stone cutter Ieweller This engraving in precions stone and that like a signet with the names of the Sonnes of Israel signified the firme and perpetuall love memoriall esteeme and sustentation of the Church of Christ Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches that is bellow places in which the stones were set fast see v. 4. Vers. 12. a memoriall The G. addeth a memorial concerning them In this worke Aaron was a figure of Christ Hebrewes 7. 28. the Sonnes of Israel of all Saints called the Israel of God Galath 6. 16. The two Beryll stones square and of equall 〈…〉 sse signified the like precious faith and 〈…〉 tie which all have obtained before God 〈◊〉 〈…〉 〈◊〉 〈◊〉 1. Galathians 3. 28. 29. The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel Genesis 45. 7. 1â— and 49. 24. The 〈◊〉 on which they are borne signified the power and principalitie which Christ hath 〈…〉 Church presenting the same by his mediation pure and holy unto God and causing them to 〈…〉 perpetuall memorie Esay 9. 6. and 22. 〈◊〉 Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12. Verse 14. at the end or equall of like proportion So in verse 22. The Chaldee translateth limited the Greeke mixed with floures 〈◊〉 Hebr. give which word is used for making firme fast and steadie as the Scriptures shew one Prophet saying Thou hast given 1 Chron. 17. 22. an other saying for it Thou hast confirmed 2 Sam. 7. 24. So after in verse 25. Vers. 15. Brestplate in Hebrew Choshen which is not easie to interpret but because it was an ornament of the brest we call it a Brestplate Iosephus in his Greeke Antiquities booke 3. chap. 8. keepeth the Hebrew Essen the Lxx. Interpreters usually translate it Logeion and Logion as being the 〈◊〉 ornament because by Urim and Thummim that was therein God gave answers to the governours Numb 27. 21. It hath affinity with Cha 〈…〉 that signifieth silence as implying a silent oracle to be seene on the brest of the high Priest rather then heard Also with Chazah that signifieth seeing and so we may English it the Contemplation or Consideration of judgement and it noteth the care that the Priest should have of answering judgment and equitie to them that asked of God by him Whereof see more in the notes on v. 3â— cunning workman woven both sides alike Verse 16. doubled Maimony in the foresaid treatise chap. 9. Sect. 6. explaineth it thus that the cloth of the Brestplate was woven with cunning worke of gold and of blew purple scarlet and fine linnen with 28. threds as is before shewed The length of it was a cubit that is two spannes and the bredth of it 〈◊〉 and they doubled it into two so it was a strain every way foursquare And they set thereon foure 〈◊〉 of stones expressed in the Law and every stone was fouresquare c. Verse 17. Foure rewes as the twelve tribes encamping about Gods Tabernacle were in foure quarters East West North and South three tribes in every quarter Numb 2. Sardius or Sardine a precious stone called in Hebrew Odem of Adam which signifieth Ruddie Lam. 4. 7. for it was a blood-coloured stone Accordingly the Chaldee Paraphrase calleth it Samkan and Thargum Ierusalemy Samketha that is Red. In the Greeke and by the holy Ghost in Rev. 21. 20. it is named a Sardius of Sardis a chiefe City in Asia where such stones were On this stone the name of Râ—ben was engraved and it foreshewed the warlike state of that Tribe which frontierd upon the enemie and in Sauls daies conquered the Hagaruns 1 Chron. 5. 10 and went armed before their brethren at the conquest of Canaan Ios. 4. 12. 13. Topaz so named of the Greeke Topazion here and in Revel 21. 20. In Hebrew Pitdah from the letters of which word transplaced Topad or Topaz are derived It was a precious stone found in â—thiopia Iob 21. 19. By the Hebrew Doctors and also by Plinie in his 〈◊〉 booke chap. 8. the Topaz is of a glorious greene colour and 〈◊〉 in his 16. Booke of a golden colour Hereupon one sore of Topaz is of Plinie named Prasâ—eides Greene coloured and to this the Chaldee name agreeth darkan in Onkelos and Iarkatha in Thalgum Ierusalemy both signifying greene On this stone Symeons name was graved of which Tribe there was little glory till Ezekias daies when the Symeonites smoâ—e the râ—â—nant of Amaleeke 1 C 〈…〉 4. 42. 43. Smâ—â—agd or Emeraâ—ld as it is also Englished In Hebrew it is called Barekath of Barak which is Lightning Ezek. 1. 13. and the Chaldee names agree hereunto But the Greeke 〈◊〉 it Smaragdos and so the holy Ghost in Revel 21. 19. Which Smaragd or Emerauld is of a most goodly and glorious greene colour that the eye of man is delighted refreshed but neverfilled with the looping upon it as Plinie in his 37. booke chap. 5. saith And as there are many sorts of Emeraulds so some glister like the Sunne whose Charret is therfore feigned by Poets to shine with cleare Smaragds Ovid Metamorph. 2. and the Greeke name as well as the Hebrew implieth so much Smaragd as being Maragd of Maira to shine On this stone Levi was engraved So the Ierusalemy Thargum upon this place having named these three stones addeth write plainely upon them the names of the three Tribes Reuben Symeon Levi. So this glistering stone foreshewed Levies glory who should reach Iacob Gods judgments and Israel his Law Deut. 33. 10. whose lightnings doe illuminate the world Psal. 97 4 Of Levi came Moses and Aaron and all the Priests and Iohn the Baptist who shined as Emeraulds in the Church So the covenant of grace is resembled by a Rain-bow of an Emerauld colour in Revel 4. 3. Vers. 18. Chalcedonie in Hebrew Nophec which the Chaldee of Onkelos turned Ismeragdin that is the Smaragd forem entioned but Thargum Ierusalemy calleth it Cadcedana to which the name given it by the holy Ghost Chalcedon Revel 21. 19. agreeth The Greeke version hath Anthrax that is a Carbuncle and so the Chalcedonte is like unto a Carbuncle and one sort of it as Plinie sheweth in booke 37. chap. 7. This Charcedonie as it is also called shineth cleare like a starre but somewhat purple-coloured and the Carbuncle which is so called Pyropus hath the name of fire like which it shineth The ground of this Chalcedonie seemeth to bee the Hebrew Cadcod mentioned in Esay 54. 12. On this stone Iudahs name was graven In Caleb Othoniel David and Solomon this stone shewed his glory but above all in Christ who came of this Tribe according to the flesh Hebrewes 7. 14. Saphir this is the Hebrew name kept also in
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
unto the evill of thy people which thing is here implyed but the Hebrew phrase meaneth also the evill of punishment which God should repent of that is not inflict upon them speaking after the manner of men as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evill which thou thinkest to doe to thy people which is confirmed by v. 14. V. 13. by thy selfe God having no greater to sweare by and by such an oath willing to shew the immutability of his counsel as Paul expoundeth it Heb. 6. 13. 17. The Chaldee translateth by thy Word see Gen. 22. 16. 17. 18. unto which place this praier of Moses hath speciall reference where also the blessing of all nations in Christ is mentioned which is the ground of this request and of Gods yeelding thereunto So the Hebrew Doctors after a sort acknowledged saying Then Moses returned sought mercy at the face of the Lord and the Lord remembred the inclination of Isaack who was bound by his father in mount Morijah upon the Altar and the Lord turned from his anger and caused his divine-presence to dwell in the midst of them as before Thargum in Cant. cap. 1. vers 13. cap. 2. vers 17. Vers. 15. on the one Hebr. on this side and on this This manner of writing on both side was also in other mysticall books Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law it selfe that it hath both the outward letter and inward spirituall meaning Ro. 7. 14. Gal. 4. 24. in respect of men that the Law should be written outwardly in their actions before men and inwardly in their hearts before God Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18. Vers. 16. the worke of God herein they differed from the second tables which were the worke of Moses Exod. 34. 1. It is a tradition of the Iewes that these first tables were bewen out of the Saphir of the throne of Gods glory mentioned in Exod. 24. 10. Thargumin Cant. cap. 1. verse 11. Vers. 17. Ioshua or as the Greeke writeth him Iesus see Exod. 17. 9. of them that shout or of them that answer or sing Hebrew of answering or singing The Chaldee translates it it is not the voice of strong men which overcome in the warre neither is it the voice of weake men which are discomfited discomfiture or weakenesse of such as are overcome singing for play and voluptuousnesse good cheare c. as in v. 6. Therefore the Chaldee translates it the voyce of them that play and the Greeke addeth of them that sing for wine Vers. 19. his hand or his hands that is each of his hands the Hebrew hath both readings the first by the vowels and margine the other by the letters in the line So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur 2. 33. breake them to signifie the breaking of the covenant by reason of their sin For that Moses did this advisedly and by the motion of Gods Spirit appeareth by his relation of it againe in Deut. 9. 16. 17. Wherefore the Tabernacle of the congregation wherein the Lord was to be sought was upon this pitched a farre off from the campe untill by Moses intreaty reconciliation was made between God and the people Exod. 33. 7. 9. c. Vers. 20. small even as dust Deut. 9. 21. that it might utterly be abolished and that they might drinke thereof the waters of the brooke that came downe out of the mount Deut. 9. 11. from the Rocke in Horeb Ex. 17. 6. which Rock was Christ 1 Cor. 10. 4. drinke By this they were taught the way of salvation from their sins whiles Moses that is the Law giveth the knowledge of sin condemnation for the same Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rocke from whom doe flow the waters of life wherin all sinne is swallowed up to the repentant beleeving sinner who by drinking the dust thereof with the waters of the Gospel into their owne bowels doe acknowledge the curse which they have deserved and doc judge themselves who are else to be condemned of the Lord Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. c. V. 22. aroset or lie in evill as the Apostle useth a like speech of the world 1 Ioh. 5. 19. or are in evill that is are very evill as Gods works are said to be in faith Ps. 33. 4. that is most faithfull or true the woman is said to be in the transgression 1 Tim. 2. 14. that is the transgressor and many the like The Greeke translateth thou knowest the violent-force of this people Vers. 34. there came out Aaron here is not so free in confessing his owne sinne as he did the peoples but speaketh of the Calfe as if it had beene made rather by hap then by his art verse 4. But Aarons sinne was so great as the Lord was very angry with him to have destroied him had not Moses praied for him also Deut. 9. 20. for he had made the people naked unto their shame as after in verse 25. Compare Aarons excuse with Adams Gen. 3. Vers. 25. naked in the shame of their sinnes deprived of the glory and protection of God as naked unarmed men to bee devoured of their enemies Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greeke translateth it dissipated or scattered for Aaron had dissipated them for a rejoycing to their adversaries unto shame or infamie and as the Greeke translates it a rejoycing or mockerie which the Chaldee paraphraseth thus to blot them with an evill name in their generations So the Thargum on Solomons Song cap. 1. vers 12. saith hereof the wicked of that generation rose up and made a golden calse together with the mixed people which were among them and they made their workes to stinke and their evill name went out into the world And Paul applieth the like against the Iewes Through breaking the law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2. 23. 24. amongst those that rose up against them or by their adversaries For a people naked without Gods protection are easily by their enemies foyled and put to shame as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6. Vers. 26. the gate the publike place of judgement see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come this word supplied also by the Greeke Moses through haste and earnestnesse omitteth See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it saying They that feare the Lord let them come unto me Vers. 28. 3000 men the principall authors of this wickednesse for that many moe were guilty also of the same appeareth by verse 30. c. Vers. 29. Fill your hand that is Consecrate your selves and your service to the Lord a phrase taken from the
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
holy place as the Meat-offring see Levit. 2. 3. and 6. 25. 29. and 7. 6. 7. Vers. 15. transgresse or sacrilegiously-trespasse defraud The Hebrew Maghnal though it â—e generally used for all transgression and disloyaltie that the inferiour committeth against the superiour as the wife against her husband Num. 5. 12. and the like yet for the most part it is applied to evils committed against the Lord and his covenant service and holy things wherof this law in speciall is and so differeth from all the other lawes The Hebrew doctors thus explaine it It is unlawfull for a private man to make profit or use of the holy things of the Lord Whether they be things that are offred upon the altar or things sanctified for the reparation or maintenance of the Sanctuary And who soever maketh profit or use to the value of a mite of the holy things of the Lord he transgresseth Maimony in Meghnilah or treat of Transgression chap. 1. Sect. 1. through ignorance or unadvisednesse by errour see Lev. 4. 2. If he did it presumptuously and God onely knew it he was in danger to be cut off by his hand if his presumption were knowne to men the Magistrate punished him The sacrifice was for ignorance onely Whosoever sacrilegiously-transgresseth presumptuously is to be beaten and must pay for the detriment c. Maim in Megnilah chap. 1. Sect. 3. the holy things these were many and manifold waies men might transgresse in them As for a man to eat within his private gates the tithe of his corne wine oile c. Deut. 12. 17. 18. to doe work with his firstborne bullocke or sheer his firstborn sheep Deut. 15. 19. to eat the first fruits of his land Exod. 34. 26. ler. 2. 3. to keep-backe ought of the price of things dedicated to holy use as did Ananias and Saphira Act. 5. 1. 2. c. and many like things All the most holy things men might sacrilegiously-transgresse concerning them by making profit or use of them from the time they were sanctified untill their blood was sprinkled When the blood was sprinkled they might transgresse concerning them in any thing that was wholly for the fire untill it was burnt and caried out to the place of ashes As the burnt-offring whether beast or fowle and the handfull of the meat-offring and the frankincense the meat-offring of the Priests c. they might transgresse concerning them from the houre they were sanctified untill they were caried out after their burning upon the altar unto the place of ashes So for bullocks and goats that were burnt without the campe So for the red Cow Num. 19. from the sanctifying thereof till it were made ashes for though it were of the holy things for the maintenance of the sanctuary yet loe it is said thereof it is a sin-offring Num. 19 9. The sin-offring beast and trespasse offring and peace-offrings of the congregation they might transgresse in them all from their sanctifying till the sprinkling of their blood When the blood was sprinkled they might transgresse in the fat and inwards til they were caried out to the place of ashes c. In the meat-offrings they might transgresse from the sanctifying of them yea though they were not as yet sanctified in a ministring vessel until the handful was burnt on the altar c. The shew bread they might transgresse therein froÌ„ the sanctifying of it yea though it were not as yet baken until the incense upon it was burned The drink offrings men might transgres in theÌ„ after they were sanctified The bones sinewes hornes hoofes of the most holy sacrifices which were separated before tâ—e sprinkling of the blood they might transgresse in them The ashes of the altar in the courtyard before they were taken from upon it or after they might transgresse in them Any beast of the most holy things that had ableâ—ish c they might transgresse therein from the sanctifying of it till it was redeemed He that separateth mony for to buy his sin-offring burnt-offring or trespass-offring or for â—â—â—â—le doves or pigeons they might transgresse therein from the houre of the separating thereof A man sanctifieth for the maintenance of the sanctuary a thing meet to repaire the same as stone or timber or a thing meet for the altar as lambes or doves or he sanctifieth for the altar a thing meet to repaire the sanctuary as stone or timber Or sanctifieth for one thing that which is not meet for it but for another or which is not meet for either of both as henns lands yea though it be but dust or ashes they might transgresse in any of these from the hour they were sanctified untill such things were redeemed as were meet to be redeemed These and many the like eases are shewed by Maimony in Meghnilah ch 2 c. of which hee saith in the end c. 8. s. 8. It is meet for a man to set himselfe to understand the ordinances of the holy Law and to know the end of matters according as he is able And the thing whereof he can finde no reason nor know any worth thereof let it not be light in his eyes And let him not break through to goe up unto the Lord lest he brake forth upon him Exod. 19. 24. Neither let him thinke of this as he thinketh of other coÌ„mon things Behold how great weight there is in the law touching sâ—orilegious transgression And what though they bee wood and stone and dust ashes when the name of the Lord of all the world is called only upon things they are sanctified And who so useth them to common use hee transgresseth therin and though he doe it through ignorance hee must needs bring an atonement How much more concerning the commandements which the holy blessed God hath prescribed unto us that a man should not tread them under foot because he knows not the reason of them c. Behold it is said in the law Lev. 19. 37. 20. 22. ye shall keepe all my statutes and all my judgements and doe them Our wise men have sayd that keeping doing must be applied unto the statutes as unto the judgments c. Now the judgments they are commandements the reason or meaning whereof is manifest and the good that commeth by doing them is known in this world as the forbidding to rob to shed blood the commandement to honor father and mother But the statutes or ordinances are commandements the reason whereof is not known c. And all the sacrifices everyone generaâ—y are statutes or ordinances and our wise men have said for the service of the sacrifices the world 〈◊〉 continue for by doing the statutes and the 〈…〉 righteous men are made worthy of life in the world to come And the law setteth the commandement of the 〈◊〉 first saying And ye shal keep my 〈◊〉 my judgements which if a man doe he shall live by them 〈◊〉 18 3. â—n which last words of the Rabbine it app 〈…〉 how the
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
profaneth the Name of God and if it be before ten of Israel hee profaneth it publikely and he disanulleth the affirmative precept for sanctifiyng Gods name and transgresseth against the prohibition of profaning his name Maimony tom 1. in Iesudei hatorah ch 5. sect 4. Vers. 22. with a male or with man-kinde this was the sin of Sodom Gen. 19. 5. and of other heathens Rom. 1. 27. called the going after other flesh Iuce vers 7. They that thus sinned were by Moses Law to be stoned to death Lev. 20. 13. by the law of Christ they shall bee shut out of the kingdome of God 1 Cor. 6. 9. 10. like copulation with a woman Hebrew with the lyings or copulations of a woman Vers. 23. to lye downe thereto or that it may lye with her which sense the Greeke version also affordeth So in Lev. 20. 16. where such beastlinesse is punished with death And whether it be tame-beast or wild-beast or fowle all are to be stoned to death Maimony in Issureibiah ch 1. sect 16. confusion in Greeke a detestable thing Vers. 24. in any of these or in all these which Targum Ionathan expoundeth in any-one of all these every of which the Hebrewes call Nakednes after the scripture phrase and they say There are also other women which are forbidden by tradition and the doctrine of the Scribes these they call Secondaries as being second or next to the foresaid nakednesses and of them there be 20. women and they are these 1 The mothers mother and this is infinite as the mothers mothers mothers mother and so all upward are unlawfull 2 The mother of his mothers father onely and no further are forbidden 3 His fathers mother infinite as the fathers mothers mothers mother and all upward are unlawfull 4 The mother of his fathers father and no further 5 The wife of his fathers father infinite Though she were the wife of our father Iakob or Noe shee is unlawfull for every of us 6 The wife of his mothers father and no further 7 The wife of his fathers brother by the mother 8 The wife of his mothers brother whether by the mother or by the father 9 His sons daughter in law that is his sons sons wife infinite though it should be his sons sons sons sons wife even to the worlds end So that Noe if he were now living might never marry with any widow that had been wife to any of his sons 10 His daughters daughter in law or sonnes wife and no further 11 The daughter of his sons daughter no further 12 The daughter of his son son and no further 13 The daughter of his daughters daughter onely 14 The daughter of his daughters son onely 15 The daughter of his wives sons son onely 16 The daughter of his wives daughters daughter onely 17 The mother of his wives fathers mother onely 18 The mother of his wives mothers father only 19 The mother of his wives mothers mother onely 20 The mother of his wives fathers father onely So there are found of these which are secondarily unlawfull foure which are infinite The mothers mother and all upward The fathers mother and all upward The grandfathers wife and all upward The sons son wife and all downward Maimony in Ishoth or 〈…〉 of Wives ch 〈◊〉 sect 6. Vers. 25. doe visit or have visited that is punished or as the Greeke translateth recompensed the time past being used for the more certainty 〈…〉 the thing were already done spueth or v 〈…〉 teth out with â—othsomnesse and indignation 〈◊〉 the Greek explaineth it So after in Lev. 20. 〈◊〉 Vers. 26. any of these or any of all these abo 〈…〉 tions So in vers 29. stranger or sojourner 〈◊〉 Greeke proselyte Vers. 28. the nation in Greeke the nations 〈◊〉 Chaldee the peoples Vers. 29. the soules that is the persons 〈…〉 rooted out or destroyed as the Greeke and Chald 〈…〉 explaine it Of this judgement see Levit. 20. 〈◊〉 Gen. 17. 14. Vers. 30. my charge Hebrew my keeping or 〈…〉 die that is which I command to be kept In Greek my ordinances in Chaldee the custodie of my 〈◊〉 statutes of abominations that is most abo 〈…〉 statutes meaning their sinfull practices which 〈…〉 orow custome grew to be as a Law amongst them CHAP. XIX Sundry lawes teaching 2 holinesse 3 obed 〈…〉 4 and true religion To leave some of the fruits of the Land for the poore 11 Against lying swearing defraud 〈…〉 sing and unrighteousnesse 16 Against talebearing hate revenge 19 unlawfull mixtures and fornication 23 The law for uncircumcised fruits 26 Against observing heathenish manners 29 whoredome 31 familiar spirits 32 To honour the ancients 34 to love strangers 36 to have just ballances 37 and to observe all Gods statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Speake unto all the Congregation of the sonnes of Israel and say unto them Ye shall be holy for I Iehovah your God am holy Ye shall feare every-man his mother and his father and keepe my Sabbaths I am Iehovah your God Turne yee not unto Idols and make not to your-selves molten gods I am Iehovah your God And when ye sacrifice a sacrifice of Peace offring unto Iehovah yee shall sacrifice it for your favourable acceptation In the day that ye sacrifice it it shall bee eaten and on the morrow and that which remaineth untill the third day shall bee burnt in the fire And if it be eaten at all in the third day it is a polluted-thing it shall not bee favourably-accepted And they that eate it every one shall beare his iniquity because he hath profaned the holy thing of Iehovah and that soule shall be cut-off-from his peoples And when ye reape the harvest of your land thou shalt not wholly-rid the corner of thy field in reaping neither shalt thou glean the gleaning of thy harvest And thou shalt not gather-the-single-grapes of thy vineyard nor gleane the grapes that are broken off of thy vineyard thou shalt leave them for the poore and for the stranger I am Iehovah your God Ye shall not steale neither falsly-deny nor deale-falsly any-man with his neighbour And ye shall not sweare by my name to falshood and thou shalt not profane the name of thy God I am Iehovah Thou shalt not fraudulently-oppresse thy neighbour neither rob him the work of him that is hired shall not abide-all-night with thee untill the morning Thou shalt not curse the deafe and before the blinde thou shalt not put a stumbling-blocke but thou shalt feare thy God I am Iehovah Ye shall not do unrighteousnesse in judgment thou shalt not respect the person of the poore nor honor the person of the great man in justice shalt thou judge thy neighbour Thou shalt not walke a talebearer among thy people thou shalt not stand against the blood of thy neighbour I am Iehovah Thou shalt not hate thy brother in thine heart rebuking thou shalt rebuke thy neighbour and not beare sin for him
men as they that are never content are said not to know satietie Esa. 56. 11. and when God withholdeth increase they eat but not to satietie Hag. 1. 6. Thus God fed them with Manna to the full Exod. 16. 8. and promiseth so to feed the poore meeke under Christ Psal. 13â— 15. and 22. 27. The just eateth to the satietie of his soule Pro. 13. 25. in confident safety or in hopefull securitie safely The Hebrew Betach signifieth trust hope or confidence Act. 2. 26. from Psalme 16 which ought to be in God Psal. 40. 5. whereupon followeth safety through his defense as the Greeke here translateth ye shall dwell in safety and so men are secure and bold without feare of disturbance Gen. 34. 25. as in Psal. 78. 53. Hee led them with confident safety and they dreaded not This as it is a blessing which God onely giveth Psal. 4. 9. so it is promised to the obedient Prov. 21. 33. and is performed to such as are in the sheepefold of Christ Ezek. 34. 25. 27. 28. Vers. 6. peace This though generally it signifieth all prosperitie yet sometime it is specially opposed to the sword Matth. 10. 34. and unto warre Psal. 120. 7. which seemeth to be that which is intended here as the former was against famine none shall make you afraid This God promiseth to fulfill under Christ Ieremie 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evill beast to cease that is as the Greeke translateth I will destroy evill beasts one being put for a multitude or many and ceasing being used for utter abolishing as in Exod. 12. 15. Psal. 119. verse 119. or at least for repressing their rage and furie for in Israel Lions Beares and the like sometime destroyed the inhabitants 2 King 17. 25. 26. and 2. 24. This promise is applied also to the Church under the Gospell Ezek. 34. 25. So in Iob 5. 23. the beasts of the field shall be at peace with thee The contrary followeth in verse 22. By the evill beasts R. Menachem here understandeth mystically vicious lusts the powers of uncleannesse which flew from the uncleane Spirit that they shal not prevaile to pollute the land which is on high So they seeme to call our nature regenerate as the Apostle calleth the Church Ierusalem which is on high Gal. 4. 26. the sword used ordinarily for warre when it is spoken of men but the Lords sword is explained to be the pestilence 1 Chro. 21. 12. which may specially be intended here and so God promiseth blessings opposed to his foure sore judgements which are the sword or warre the famine the evill beast and the pestilence mentioned in Ezek. 14. 21. and Revel 6. 8. Or if we understand this sword for warres then under peace aforesaid may the promise be implyed against the sword of the Lord the pestilence These blessings though they concerne this life yet the end of them is to lead to life eternall so the Hebrewes of old understood them as their later doctors though wandring out of the way of life doe witnesse saying The holy blesed God hath given us a Law which is the Tree of life and whosoever doth all that is written therein and knoweth him with a perfect knowledge shall thereby be made worthy of the life of the World to come c. And he hath promised us in the Law that if wee doe it with joy and goodnesse of soule and exercise our selves in the â—â—â—dome thereof continually he will remove from us al things that may let us from doing it as sicknesse and warre and famine and the like And he will supply us with all good things that may strengthen our 〈◊〉 to doe the Law as satietie and peace and store of silver and gold that we be not imployed all our dayes in the things which the body hath need of but may be made fit to 〈◊〉 wisedome and to doe the Commandements that we may be worthy of the life of the world to come Maimony in treat of Repentance chap. 9. sect 1. Thus they followed after the Law of righteousnesse but attained not to it because they sought it not by 〈◊〉 in Christ but as it were by the workes of the Law 〈◊〉 they have stumbled at the stumbling stone Roman 9. 31. 31. Vers. 8. five of you shall pursue a hundred This promise is inlarged in Ios. 23. 10. One man of you 〈◊〉 pursue a thousand and was notably performed it Davids Worthies 1 Chron. 11. of whom some one lift up his speare against eight hundred and slew three hundred at one time 2 Sam. 23. 8. 18. 1 Chro. 11. 11. Three men brake through the host of the Philistines 1 Chron. 11. 18. Of the Gadites there were men that had faces like the faces of Lyons and were as swift as the Roes of the mountaines 1 Chron. 12. 8. And David himselfe celebrateth this mercy I pursued mine enemies and overtooke them and turned not till I had consumed them Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30. Vers. 9. I will have respect or turne my face in Greeke I will looke upon you and blesse you and the Chaldee expoundeth it I will have respect by my word to doe good unto you For this grace David prayed Psal. 25. 16. and 69. 17. and when God delivered Israel from their enemies it is said hee had respect unto them because of his covenant c. 2 King 13. 23. The contrary hereto is the hiding of Gods face Deut. 32. 20. fruitfull or to increase as he had done before in Egypt Exod. 1. 7. This blessing is acknowledged in Nehem. 9. 23. Their children thou multiplyest as the starres of heaven and promised to be again under Christ I will bring my sheepâ— againe to their folds and they shall be fruitfull and increase Ier. 23. 3. establish my covenant that is faithfully keepe and continue to doe the things which I have promised see the notes on Gen. 6. 18. Vers. 10. very-old in Greeke old of old things this respecteth the increase of their land as the 〈◊〉 did of their bodies See Levit. 25. 22. because of or as the Gr. translateth from the face of the new they should bring forth the old for want of roomth to lay up the new This fruitfulnesse of the land figured the many graces wherewith God would inrich the hearts of his people as in vers 4. For how ever God perswadeth his people by promise of outward blessings to keepe his Law yet the end of the commandement is love out of a pure hart end of a good conscience and of faith unfaigned 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord when tribulation or persecution arisith because of the word by and by they â—are offended Matth. 13. 21. The Hebrewes say All love that dependeth on a thing when the thing ceaseth the love ceaseth He that serveth the blessed God to the end that his riches may be multiplied or his
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
translateth it Who so shall greatly 〈…〉 The Lord having before given order for the pu 〈…〉 tion of the Campe of Israel in ne 〈…〉 duties and things commanded doth the like here for voluntarie service which he would accept 〈◊〉 their hands And this Law for abstinence from wine and strong drinke is set next the Law for the dâ—â—â—led or suspected woman because by drinking such things people doe often fall into 〈◊〉 Gen. 19. 32. 35. as it is said Lookâ— not upâ—â— the wine when it is red c. thiâ—e eyes will behold 〈…〉 women Prov. 23. 31. 33. But by abstaining there-from the body and minde may be kept 〈◊〉 and pure 〈…〉 vow which is a religious 〈…〉 made unto God see the annotations on Lev. 27. 2. And whereas he spake of man or woman it is to be understood of such as are free and in their owne power for they that were under the power of an other their superiour might disanull their vow if he would by the Law in Num. 3â— 4 c. So in this speciall vow as the Hebrew canons say The father of a child or the husband of a wife may disanull the Naziriteship of his wife if he will as in other vowes Maimony in Misn. tom 3. in Naziâ—â—th chap. 2. sect 17. a Nazirite this name wee retaine of the Hebrew Nazir whom the Greeke sometime calleth Nazâ—raios after the Hebrew Iudg. 13. 5. sometime expoundeth Sâ—â—ctâ—fied or Consecrated Amos 2 12. and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie or dignitie as Ioseph is called a Nazirite or separated Gen 49. 26. Dâ—ut 33. 16. and Nezer is used for a Crowne see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene Matth. 2. 23. it was not of this name Naziâ— noâ— of this vow for he both dranke wine and was polluted by the dead Luk. 7. 33 34. and 8. 49 54. which the Nazirites might not doe but because he was Neâ—â—er the Branch out of the roots of Iesse Esaâ— 11. 1. and was brought up in the citie Nazareth or Nâ—tsrath Mat. 2 23 therefore he was called a Natsarene or according to the Greek pronunciation a Naz 〈…〉 which title the Evangelists give him sundry waies Nazarenes the Nazaren Mar. 16. 6. Nazarâ—ios the Nazâ—raean Maâ— 2. 23. and 26. 71. Nazoraiâ—s the Nazoraean Act. 2. 22. and 6. 14. and Iesus of Nazaret Act. 10. â—8 all which differ from Nazâ—raios the word by which the Greeks sometime expresse the Nâ—zir or Nazirite mentioned in this Law Not withstanding though Christ was no Nazirite according to this carnall commandement as the Apostle speaketh of the Priesthood Heb. 7. 16. yet the truth of this type was fulfilled in him by the spirit of Sanctification and after the power of an endlesse life to separate himselfe or to make himselfe a Nazirite for thereof here it hath the name and differeth from the word separate used before which was more generall The Greeke translateth to sanctifie or purifie himselfe which word the Holy Ghost useth in Act. 21. 24. sanctifie or purifie thy selfe â—ith them that is be a Naziriâ—e with them Nazi 〈…〉 es were some appointed of God as Samson â—â—â—g 13. 5. and â—ohn the Baptist Luke 1. 15. some by men and they were either Nazirites all the daies of their life as was Samuel 1 Sam. 1. 11. or but for certaine daies as the lawes here giuen by Moses shew And for the vow of a Nâ—zirite the Hebrews have these rules He that saith I will not depart 〈◊〉 of this world untill I be a Nâ—zirite he is to be a Nazirite out of hand lâ—st â—e die presently and if he deâ—er his N 〈…〉 ship he transgresseth against this lâ—w iâ— D 〈…〉 2â— 21. Thou shalt not delay to pay it When a man hath pâ—rpâ—sed in his heart and utteâ—â—d with his 〈◊〉 wâ—rds which carry this sense that 〈◊〉 will 〈◊〉 a Nâ—zirite though they carry this sense a far â—ff â—â—t plâ—iâ—ly he is a Nazirite He that 〈◊〉 loe I will be a Nazirite from the kernels of grapes onely or from the â—usks onely or a Nazirite from shaving or from uncleannesse onely he is a full Nazirite and all the particular râ—â—es of Naziriteship are upon him yeâ— though it was not in his heart to separate himselfe but from that thing onely forasmuch 〈◊〉 he hath spâ—ken that he â—ill separate from that which is forbidden the Nazirites he is a full Nazâ—rit If they fill him a cup of wine and give it him to drinke and he say I am a Nazirite from it he is a full Naziritâ— But if he have a grieved â—â—ule or 〈◊〉 and they requâ—st him to drinke thâ—t he may forgâ—t his sorrow and he say I am a Nazirite from it thâ—n that â—up onely is 〈…〉 lawfull unto him and he is no Nazirite for there was no further 〈◊〉 than that he would â—â—t drinke this cup. He that saith I will be a Nâ—zirite upon condition that I will drinke wine or 〈◊〉 pâ—lluted by the dead or shâ—ve my haire loâ— he is a Nazirite and is forbidden thâ—se all because he conditioneth against that which is written in the Law and who soâ—oÌ„ ditioneth against that which is written in the Law his c 〈…〉 ion is frâ—strate He 〈◊〉 saith I will be a Nazirite when I â—ave a sâ—n when 〈…〉 is borne unto him he is a Nazirite Hâ— that v 〈…〉 th Naziritâ—ship in ignorance or by 〈◊〉 c. 〈…〉 ree as fâ—r other vowes But â—e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉 If a 〈…〉 to his 〈◊〉 〈◊〉 〈◊〉 〈…〉 sonne be 〈◊〉 th 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship if the 〈◊〉 〈…〉 Nâ—ziritâ— Mâ—imoâ—y in Nâ—ziruâ—h 〈…〉 ch 2. sect 1. 3. 14 〈…〉 〈…〉 ly unto him as â—â—s 8 in Câ—aldee 〈…〉 and Iâ—nathan explaineth it to the name of 〈…〉 This sheweth the end and use of these vowes to be religious for the strengthning of faith â—nd 〈…〉 of vertue and for honour and thank 〈…〉 God after men have obtained his blessings as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people when he raised up such among them whereby they might be iâ—ciâ—ed unto holinesse of life as he saith I r 〈…〉 sed up of your sons for Propheâ—s aâ—d of your young mâ—n for Nazirites Amos 2. 11. Hereupon the Hebrews teach He that saith Loc I will 〈…〉 Nazi 〈…〉 I doe so or so or if I doe it not and the li 〈…〉 â—e is a wicked man and such Naz 〈…〉 iteship is 〈…〉 mâ—ns But â—e that voweth to the Lord by way of holinesse is honest and commendable and of him it is said in Num. 6. 7. the Crowne of his God is upon his head and the Scripture compareth him with a Prop 〈…〉 〈◊〉 2. 11. M 〈…〉 in Nazir 〈…〉 h ch 10. sect 14. It appeareth by 1 Maccaâ— 3. 49. that in publike calamities they used to make and keepe this vow more
interpreted of Iehovah that is a Prophet of the LORD so the Greeke translateth a Prophet of you to the Lord. in a vision or by a vision or sight that is as the Chaldee saith in visions so God appeared to Abrahim the Prophet in a vision Gen. 20. 7. and 15. 1. and to Iakob Gen. 46. 2. to Ezekiel Ezek. 1. 1. to Daniel Dan. 8. 2. and others Iob 4. 13. 2 Cor. 12. 1. Act. 2. 47. whereupon a prophesie is called a vision Esai 1. 1. Obad. 1. 1. Nahum 1. 1. in a dreame Chald. in dreames another way by which God revealed his word to the Prophets Gen. 31. 11. Deut. 13. 1. 1 Kings 3. 5. Ier. 23. 25. 28. 32. Dreames are in the night and then as it were in darknesse God spake with the other Prophets but as R. Menachem here noteth it was not so with Moses for God spake not with him but by day Moreover dreames and visions doe soone vanish and flie away Iob 20. 8. V. 7. not so is not such a Prophet that I should speake to him by dreames and visions faithfull in all mine house that is in all my Church for the house of God is expounded the Church of the living God 1. Tim. 3. 15. and so the Chaldee here translateth it in all my people and Ionathan in all the house of Israel my people and Chazkuni explaineth it thus all the men of my house hold him for faithfull This is further opened by the Apostle saying Consider the Apostle and high Priest of our prosession Christ Iesus who was faithfull to him that made him as also Moses was in all his house c. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be spoken after but Christ as the Son over his owne house whose house we are if we hold fast the confidence and the rejoycing of the hope firme unto the end Hebr. 3. 1 6. Touching Moses faithfulnesse and the confidence that Israel reposed in him see the notes on Exod. 19. 9. Verse 8. Mouth to mouth that is familiarly plainly in mine owne presence without any interposed meane as the Chaldee translateth Speech with speech So when Ioseph spake without an interpreter he said it is my mouth that speaketh unto 〈◊〉 Gen. 45. 12. and the Apostle opposeth it to speech by writing as I would not write with paper and inke but I trust to come unto you speak mouth to mouth that our joy may be full 2 Ioh. v. 12 and 3 Ioh. 14. A like phrase is in Exod. 33. 11. Iehovah spake unto Moses face to face as a man speaketh unto his friend and in this manner of communication Moses excelled all other Prophets Deut. 34. 10. The Hebrew Doctors have explained this matter thus It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resteth not but on a wise man great in wisedome mightie in his vertuous qualities that his affections or naturall corruption prevaile not over him in any thing in the world but he prevaileth by his knowledge over his affections continually c. On such a man the holy Ghost dwelleth and when the Spirit resteth upon him his soule is associated to the degree of Angels which are called men and he is turned to another man and perceiveth in his owne knowledge that he is not so as he was but that he is advanced above the degree of other wise men as it is said of Saul And thou shalt prophesie with them and shalt be turned to another man 1 Sam. 10. 6. The Prophets were of divers degrees as in wisedome one wise man is greater than another so in prophesie one Prophet was greater than another And all of them saw not the vision of prophesie but by dreame by vision of the night or in the day time after that a deepe sleepe was fallen upon them Num. 12. 6. and all of them when they prophesied their joynts crembled and strength of body failed and their thoughts were troubled and the minde was leâ—t changed to understand that which was seene as is said of Abraham And â—oe a terror a great darknes fall upon him Gen. 15. and as is said of Daniel And my vigour was turned in me into corruption and I retained no strength Dan. 10. 8. The things that were made knowne to a Prophet by vision propheticall were made knowne to him by way of parable and forthwith the interpretation of the parable was written in his heart and hee knew what it was As the ladder that Iacob our father did see and the Angels ascending and descending oâ— it Gen. 28. 12. and the living creatures which Ezekiel saw Ezek. 1. and the â—ecthing pot and Almond rod which Ieromy saw Ier. 1. and the Ephah which Zacharie saw Zach. 5. and so the other Prophets of whom some spake the parable and the interpretation thereof some the interpretation onely and sometime they uttered the parable onely without the interpretation as part of Ezekiels and Zacharies words and they all prophesies by parables and after the way of darke speeches None of the Prophets prophesied at all times when they would but prepared their understanding and sate joyfull with chearefull heart and with contemplation For prophesie commeth not upon men either when they are sorrowfull or when they are slothfull but when they are joyfull therefore the sons of the Prophets had before them Psalteries and Timbrels and Pipes and Harps 1 Sâ— 10 5. and they sought for prophesie and this is that which is written AND THEY PROPHESYING 1 Sam. 10. 5. as if he should say walking in the way of prophesie untill they doe prophesie Those which sought to prophesie are called sonnes of the Prophets and although they prepared their wits derstanding it might be the holy Ghost would come downe upon them and it might be not All these things that we have spoken of were the way of prophesie for all the former and latter Prophets except Moses our master the master of all the Prophets And what difference was there betweene the prophesie of Moses and of all the other Prophets All the Prophets prophesied by dreame or by vision but Moses prophesied when he was â—aking and standing as it is written And when Moses was gone into the Tent of the congregation to speake with him thou he heard the voice of one speaking unto him Num. 7. 89. All the Prophets prophesied by the hands of an Angell therfore they did see that which they saw in parables and dark speeches Moses prophesied not by the hands of an Angell as it is said MOuth to mouth I will speake with him Num. 12. â—8 it is also 〈◊〉 The Lord spake unto Moses face to face Ex. 33. 11. againe it is said And the similitude of the LORD shall he behold Num. 12. 8. as if he should say there is no parable there but he seeth the thing coÌ„cerning his
such a garment as was bound to have the Fringe that he might keepe this commandement and in the time of prayer he is to be warned hereof more especially It is a great shame for wise men that they should pray and not be arraied herewith A man must for ever be warned of this commandement of the Fringe for the Scripture maketh it of great weight and all the commandements every one depend upon it Maim in Zizith ch 3. sect 11 12. But they abused this as other divine ordinaÌ„ces to superstitioÌ„ hypocrisie were reproved by our Saviour for making their Phylacteries broad inlarging the borders or Fringes of their garments Mat. 23. 5. And this their vanitie neglecting the spirituall end appeareth in their writings for unto the thrums or threeds of the garment w ch were three inches they fastned threeds doubled in the midst whose length they say might not be lesse than foure inches but more than so they might be though a cubit or two cu 〈…〉 Maim in Zizith ch 1. s. 6. And for the vertue hereof they say Who so diligently keepeth this Law of Fringes is made worthy and shall see the face of the Majestic of God Baal hatturini on Num. 15. and when a man is cloathed with the Fringe and g 〈…〉 out therewith to the doore of his habitation hee is safe and God rejoyceth and the destroying Angell departeth from thence and the man shall be delivered from all hurt and from all destruction c. R. Menachem on Num. 15. Thus easie it is for men to abuse holy things and to pervert the right use and end of them by their owne inventions See the annotations on Exod. 13. 9. And although they 〈◊〉 so great religion in these Fringes yet as they have lost the spirit and life of this commandement so God hath deprived them of the outward riâ—e that they have not at this day by their owne confession the blew or heaven-coloured ribband The blew Teceleth is not found in our hands at this day because we know not to make the die or colouâ— of it for every blew in wooll is not called Teceleth But the Teceleth or Blew spoken of in the Law it is knowne that it is unpossible to make it at this day and therefore we make the white oâ—ely saith Rambam or Maimony in his exposition on Talmud Bab. in Menachoth ch 4. and that ye seeke not or and ye shall not seeke or search as Num. 14. 36. which word Solomon applieth to his heart searching out things by wisdome Eccles. 1. 13. and 7. 25. The Greeke here translateth it turne aside the Chaldee erre or goe astray your heart in Chaldee the imagination of your heart Here God calleth men from their owne wisdome and inventions to his Law onely for every imagination of the thoughts of mans heart is onely evill every day Gen. 6. 5. And he that trusteth in his owne heart is a foole Prov. 28. 26. your eyes in Chaldee the sight of your eyes So the holy Ghost saith Walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes as that which is not of the Father but of the world 1 Iohn 2. 16. The Hebrewes say The heart and the eyes are the spies of the body and brokers to bring it into transgression the eye feeth and the heart lusteth and the bodie acteth the transgression Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts and the eyes which are the most excellent of all the outward teacheth that the whole man is corrupted thorowout and to be reformed by the Law and Spirit of God For except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Iohn 3. 5. you goe a whoring in Chaldee you orre or goe astray To goe a whoring after other gods is an usuall phrase for idolatrie Exod. 34. 15. Deut. 31. 16. 1 Chrâ— 5. 25. Iudg. 2. 17. the same is implied here as God saith I am broken with their whorish heart which hath departed from me and with their eyes which goe a whoring after their idols Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto with consent and delight see Lev. 20. 5 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say If any man be drawne after the thoughts of his heart he will be found a waster of the world because of the slendernesse or shortnesse of his understanding As sometimes he will search after idolatrie and sometimes will thinke peculiarly of the Creator whether there be any or none What is above and what beneath what was before and what shall be after And sometimes of prophesie whether it be truth or no and sometimes of the Law whether it be from heaven or no. And hee knoweth â—â—t what to judge of them till he know the truth concerning his Creator but will be found a revolter unto heresies Concerning this thing is that warning in the Law where it is said And ye shall not seeke after your heart and after your eyes after which ye goe a whoring Num. 15. 39. as if he should say there shall not any one of you be drawne after his owne slender understanding or knowledge as to imagine that his cogitation can attaine to the truth so have our wise men said AFTER YOVR HEART this meaneth heresies and AFTER YOVR EYES this is whoredome And this is an occasion for a man to deprive himselfe of the world or life that is to come Maimony treat of Idolatrie ch 2. sect 3. CHAP. XVI 1 Korah Dathan Abiram and On with 250 Princes rise up against Moses and Aaron about the Priesthood and government of the Church 5 Moses referreth the triall of the cause unto God and reproveth Korahs ambition 12 He sendeth for Dathan and Abiram who reproach him and will not come up 15 He prayeth against them 16 and gathereth Korah and his company with their censers before the Tabernacle 20 The Lord threatneth to consume the rebels and commandeth the people to separate from them 31 The earth swalloweth up Dathan Abiram and all Korahs men and a fire from the Lord devoureth the 250 that burned incense 36 The censers are reserved to cover the altar for a signe unto Israel 41 All the congregation murmure against Moses and Aaron as they that bad killed the Lords people 44 The Lord killeth 14700 of them with a plague 46 Aaron by incense stayeth the plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Korah the sonne of Izhar the son of Kohath the sonne of Levi he tooke men and Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth sonnes of Reuben And they rose up before Moses and men of the sonnes of Israel two hundred and fiftie
1 2 c. when thou walkest c. answerable to these are those sayings of Solomon When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is a light Prov. 6. 22 23. Vers. 20. doore-posts of this rite see the notes on Deut. 6. 9. Vers. 21. dayes may be multiplied Long life is a blessing often promised to them that keepe Gods Law Heare O my sonne and receceive my sayings and the yeeres of thy life shall be many Prov. 4. 10. dayes of the heavens that is whiles the world endureth for so long by the decree of God in Gen. 8. 22. shall the dayes of heaven be and so long shall the heavens be over the earth And under this eternall life was also figured A like promise was for the kingdome of David or of Christ that his throne should be as the dayes of the heavens Psal. 89. 30. Vers. 22. this commandement the Greek explaineth it these commandements see the notes on Deut. 5. 31. to cleave that is to continue fast united unto him and his Law as is noted on Deut. 10. 20. Vers. 23. drive out according to his former promise in Exod. 23. 23. 27. 31. But because Israel kept not Gods commandement this promise was not fully performed Iudg. 2. 1 2 3. Vers. 24. shall tread The like promise is made after Moses death to Israel under Iesus their Captaine Ios. 1. 3. who was a figure of our Lord Iesus Christ by whom this promise was fulfilled the wildernesse of Paran which was the southerne border of the land of Canaan and Lebanon a mountaine which was the northerne bound By and Lebanon we may understand and unto Lebanon as the next words manifest Euphrates in Hebrew Pherath this is called the river for excellency sake meaning the great river as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here It was the easterne border of their territories hindmost sea or after sea which the Greeke and Chaldee calleth the Westerne sea meaning the maine or great sea toward the going downe of the Sunne as is explained in Ios. 1. 4. which sea is said to be after or behinde them because it was to the West and so their westerne bound For the East is counted the fore-part of the world the West behinde the South on the right hand Psal. 89. 13. and the North on the left all which foure parts are called by these names in Iob 23. 8 9. See this promise fulfilled in 2 Chron. 9. 26. Vers. 25. stand or set himselfe that is resist or withstand you as the Greeke translateth So in Ios. 1. 5. feare in Greeke trembling this was fulfilled before Deut. 2. 25. Psal. 105. 38. and after Ios. 2. 11. and 10. 10. Here beginneth the 47. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lecture of the Law see Genes 6. 9. Vers. 26. I set Hebr. I give this was that they might take their choise of either of these for so the phrase elsewhere meaneth Deut. 30. 19. and so to manifest that if the curse or evill came upon them they caused it themselves Vers. 27. if yee shall hearken or that yee may hearken but the Hebrew Asher That is sometimes used for If as the Greeke here translateth it and in Levit. 4. 22. So Asher in 1. King 8. 31. is Im that is If in 2 Chron. 6. 22. Vers. 28. after other gods in Greeke to serve other gods following other religions or divine services which the Chaldee calleth the idols of the peoples Sol. Iarchi observeth from this place that whosoever committeth idolatry he turneth aside from all the way which was commanded to Israel here upon they say He that professeth idolatry is as if he denied the whole Law Vers. 29. put the blessing Heb. give the blessing that is cause it to be pronounced upon mount Gerizim The manner is shewed in Deut. 27. where this Law is repeated and enlarged A thing is said to be given sometime when it is spoken or pronounced with the mouth as in Iob 36. 3. Deut. 13. 1 2. upon mount Gerizim or towards mount Gerizim which the Greeke calleth Garizim so after towards mount Ebal called in Greeke Gaibal For the people stood halfe of them over against mount Gerizim and halfe of them over against mount Ebal as is recorded in Ios. 8. 33. And the Hebrew gnal sometimes signifieth towards a place as in Exod. 9. 22. towards heaven Vers. 30. Are they not that is Loe they are speaking as of a thing well knowne See the notes on Gen. 4. 7. by the way or after behinde the way of the going downe of the Sunne that is the way towards the West or Sunne-setting Gilgal the place where Israel was circumcised afterward in Iosuahs time Ios. 5. 9. Okes of Moreh or plaines of Moreh as the Chaldee expoundeth it which was a place by Sechem where God first appeared to Abraham after he came into the land of Canaan and there Abraham built an Altar to the Lord Gen. 12. 6 7. And that mount Gerizim was by Sechem in that part of the country which after was called Samaria appeareth in Iudg. 9. 6 7. And the Hebrewes say in Thalmud Bab. in Sotah chap. 7. that Gerizim and Ebal were in Samaria There on mount Gerizim was the Samaritans Temple 2 Maccab. 6. 2. where they worshipped they knew not what Ioh. 4. 20. 22. See also Iosephus Antiq. l. 11. c. 8. It seemeth they tooke occasion of that superstition from this Law thinking Gerizim to be a holy place because the blessings were pronounced on it and they called themselves those that belong to the blessed mount And there have been of them in that place of late yeeres as Benjamin in his Itinerario relateth how he saw the citie in a valley betweene the mountaines Garizim and Ebal wherein the Samaritans dwelled and did sacrifice there on mount Garizim alleaging that which is written in the Law And thou shalt put the blessing upon mount Gerizim CHAP. XII 1 Places and monuments of idolatrie are to be destroyed 4 they may not doe so unto the Lord but must seeke and keepe the place of his service which be himselfe should chuse 5 11 14 Thither all their sacrifices holy things must be brought 12 18 There they and their families and the Levite must eat and reioyce 15 21 For civill use they might kill and eat within their gates 16. 23 Bloud is forbidden to be eaten 29 The manner of service which the Canaanites used may not be inquired after nor the like things done unto the Lord but his commandements only THese are the statutes and the judgements which ye shall observe to doe in the land which Iehovah the God of thy fathers giveth unto thee to possesse it all the dayes that ye live upon the earth Destroying ye shall destroy all the places wherein the nations which ye shall possesse served
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye
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
them v. 26. it may also bee applied to their enemies void of counsels or as the Greeke translateth which have lost counsell in that they have forsaken Gods Law which should be their counsellor Psal. 119. 24. Vers. 29. O that they were or as the Chaldee translateth it If they were wise Compare Psal. 107. 43. Hos. 14. 9. understand which is the effect of wisdome whereof they deprived themselves consider their latter end study and apply their minds to Gods workes past present and to come this want of wisdome in them the Prophet lamenteth She remembred not her latter end therefore she came downe wonderfully Lament 1. 9. Vers. 30. one chase a thousand Seeing God promised Israel that they should chase their enemies and an hundred of them should put ten thousand to flight Levit. 26. 7 8. how should on the contrary one enemy chase a thousand of them if God had not sold the Israelites for their sinnes their Rocke that is God as the Greeke translateth see v. 4. sold them in Chaldee delivered them meaning to the enemies to whom they were sold even for nothing as Psal. 44. Esay 52. 3. and this was for their iniquities Esay 50. 1. shut them up in Greeke delivered them meaning into the enemies hand as Psal. 31. 9. So God is said to shut up that is deliver his people to the sword Psal. 78. 62. See this phrase in Deut. 23. 15. Vers. 31. their Rocke the god on whom the heathens relye so the Greeke explaineth it For our God is not like their gods The person is changed as if Moses or the people spake of the heathen idols that they could never have given their worshippers power over Israel if God their Rocke had not sold them Iudges for the enemies were afraid of the God of Israel because of his former judgments on the Egyptians 1 Sam. 4. 8. Balaam confessed the power of God and his goodnesse unto Israel Num. 23. 8 12 19 20 21. c. The Egyptians would have fled for they perceived that God fought for Israel Exod. 14. 25. Vers. 32. their vine the vine of Israel so other Prophets compare Israel with Sodom and Gomorrah Esay 1. 10. Ezek. 16. 45 46 56. Although therefore these things may be applied to the heathens yet chiefly they respect Israel in their apostasie for what things soever the Law saith it saith it to them that are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3. 19. By the vine here the Chaldee understandeth punishment translating Their vengeance is like the vengeance of the people of Sodom And that such was their sinne and punishment Ieremy complaineth in Lam. 4. 6. This may also be applied to the apostasie of Antichrist of the vine or above the vine of Sodom that is worse than it God had planted Israel a noble vine wholly a right seed but they turned into the degenerate plant of a strange vine Ier. 2. 21. So God planted the Christian Church in Christ the true vine Ioh. 15. 1. but they degenerated and worshipped the beast Antichrist whose citie is spiritually called Sodom Revel 11. 8. blasted fields or blasted vines or vine branches that grow in Gomorrahs fields So the Greeke translateth it here a vine branch And the Hebrew Shedémah which is sometime used for a field or vine Esay 16. 8. is in Esay 37. 27. blasted corne and for it in 2 King 19. 26. is written Shedephah which properly signifieth blasted corne or blasting Deut. 28. 22. which sense I thinke is to bee retained here as the Chaldee translateth it their smiting or beating that is when Gomorrah was burnt with fire Gen. 19. and the fields and vines in them blasted they brought forth none but bitter and hurtfull grapes so did this people Israel and so doe Antichristians their grapes the grapes of them and him that is of them all and of every one for so much the Hebrew forme implieth by grapes meaning their workes as in Esay 5. 4. gall that is bitter venemous and hurtfull as the Chaldee explaineth it the gall of serpents See Deut. 29. 18. most bitter Hebr. clusters of bitternesses meaning most evill and noisome doctrines and actions and as sometime it is used for bitter afflictions Iob 13. 26. so here the Chaldee applieth it to the reward of their evill workes The brests of Christs Church out of which the people sucke the wine of Gods graces by the ministery of the Gospell are likened to clusters of grapes Song 7. 7. So here on the contrary is signified the corruption of true doctrine by false Prophets and ministers of Antichrist Vers. 33. their wine wine is sometime used to signifie the fruits and graces of Gods Spirit Song 4. 10. and 5 1. and 8. 2. Here it signifieth the corrupt doctrine heresies wherewith the Iewes poisoned themselves and their disciples and the wine of fornications that is the heresies and idolatries of Antichrist wherewith all nations have beene made drunken as Rev. 17. 2. poyson of dragons in Greeke fury or hot wrath of dragons that is their doctrines and actions are venemous and deadly in soule and body as being doctrines of devils and the poison of the old dragon whom Antichristians adore 1 Tim. 4. 1. Rev. 13. 4. and 12. 3 4 c. So in Esay 59. 5. They hatch Cockatrice egges c. hee that eateth of their egges dieth cruell in Greeke incurable furie of aspes in Chaldee as the gall of aspes the crueli serpents which are venemous serpents that will not bee charmed Psal. 58. 5 6. and so it noteth their incurable maliciousnesse and when it is used for punishment it noteth also the grievousnesse of it as Hee shall sucke the poison of aspes the vipers tongue shall slay him Iob 20. 16. Vers. 34. this in Greeke these things that is the sinnes of Israel forementioned as the Chaldee expounds it all their workes laid up in store which the Chaldee interpreteth manifest before me Their evillfruits the grapes of Gomorrah and of gall God laid up for to punish sealed up not to be lost or forgotten or left unpunished wherefore the Chaldee paraphraseth laid up against the day of judgment in my treasuries According to this phrase Iob speaketh My transgression is sealed up in a bag and thou sowest up my iniquity Iob 14. 17. speaking of his sins w ch God left not unpunished though the time and meanes of punishment is to man unknowne as a sealed booke cannot be read Esay 29. 11. in my treasuries or among my treasures meaning Gods secret wisdome knowledge when and how to punish them for it So the Apostle speaketh of treasures of wisdome and knowledge Coloss. 2. 3. and in Iob 38. 22 23. the treasurs or treasuries of snow and of haile are mentioned which God reserveth against the time of trouble against the day of battell and warre Vers. 35. To mee vengeance or vengeance is mine to punish Israel for
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
by Gittith here may be meant either such instruments as were used by the posteritie of Obed-Edom the Gittite or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom the history whereof is in 2 SaÌ„ 6. 6. 10. 11 12 c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed And according to this the Greeke translateth it the wine-presses Or it may be the name of some musicall instrument and so the Chaldee Paraphrast translateth it To sing upon the harpe that came from Gath. Vers. 2. our Lord or our sustainers See the note on Psal. 2. 4 wondrous excellent or wondrous ample illustrious and magnificent The originall word signifieth ample or large and excellent withall cleare and splendent in glory The Greek turneth it wonderfull the Chaldee high and landable So in v. 10. name this word is often used for renowne or glory Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary vile persons are called men without name Iob 30 8. Gods name is also used for his kingdome and Gospell Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell as after is manifested hast given that is put or set as I have given Isa. 42. 1. is by the Evangelist in Greeke I will put Mat. 12. 18. and in the Hebrew text as he hath given thee over them for king 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set or put It may also import a setting sure or stablishing as thou hast given thy people 1 Chr. 17. 22. that is thou hast stablished thy people 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew to give for thou hast given glorious majestie venerable or praise-worthy glory The word Hodh is generall for any laudable grace or vertue for which one is celebrated reverenced and commended above or over or upon the heavens This phrase is used of God Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua and may have use in the mysticall applying of this Psalm to Christs kingdom as Mat. 21. 26. teacheth us heaven being also often used in Scripture for the Church of Christ Isa. 65. 17. and 66. 22. Rev. 21. 1. Vers. 3. hast founded that is firmely decreed appointed and consequently fitted and perfected as the Greeke katertiso which the Apostle useth signifieth Mat. 21. 16. So in Esth. 1. 8. the king had founded that is decreed appointed See also before Psal. 2. 2. strength that is strong praise for so this word seemeth often to be used as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the Apostle followeth Mat. 21. 16. translateth it praise This word strength or firmnesse may be taken for kingdome firmly strengthened as in this place so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease that is put to silence or doe away abolish and destroy So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger or him that avengeth himselfe the proud and mighty which will not suffer his honour or gaine to be diminished So Ps. 44. 17. This was fuâ—filled when children crying Hosanna to welcome Christ the chiefe Priests and Scribes disdained sought to destroy him but he stopped their mouthes by alleaging this Scripture Mat. 21. 15 16. Mark 11. 18. Gods people are taught though they suffer wrong not to avenge themselves but to give place unto wrath Rom. 12. 19. Vers. 5. what is sorry man to wit thus thinke I with my selfe what is man c. Here man is called Aenosh the name of Adams nephew Gen. 4. 26. which signifieth dolefull sorry sorrowfull wretched and sick incurably And this name is given to all men to put them in mind of their misery and mortality as Ps. 9. 21. let the heathens know that they be Aenosh son of Adam or of earthly man As before men are called Aenosh for their dolefull estate by sin so are they called Adam and sons of Adam that is earthly to put them in mind of their originall and end which were made of Adamah the earth even of the dust and to dust shall again return Gen. 27. and 3. â—9 Adam was the name both of man and woman Gen. 5. 2. and is also the name of all their children Ps. 22. 7. and 36. 7. and 39. 6. and in many other places See the note on Psal. 49 3. visitest him that is hast care of providest for and lookest to him The originall word thus largely signifieth and is used indifferently for visiting with favour as Ps. 65. 10. or with displeasure as Psal. 59. 6. Here it is meant for good for Gods providence is singular towards man and his visitation preserveth our spirit Iob 10. 12. Compare also herewith Psal. 144. 3. Iob 7. 17 18. Vers. 6. For thou madest him lesser or And thou madest him lack or Though thou madest him to want a little of the Gods a little The originall word signifieth either a little while Psal. 37. 10. or a little deale Ps. 37. â—6 1 Sam. 14. 29. The Greeke brachuti which the Apostle useth also signifieth both Act. 5. 34. Ioh. 6. 7. howbeit by his applying this to Christ he seemeth to meane a little or short time Heb. 2. 7. 9. than the Gods or than God but by Gods here is meant the Angels as the Apostle expoundeth it according both to the Greeke version Chaldee paraphrase And those heavenly spirits are for their office and service called Angels that is messengers but for their honorable dignity they are called Gods here in Ps 97. 7. the sons of God Iob 1. 6. 38. 7. The Princes of the earth are named Gods Psal. 82. 6. how much more may the Angels be called so that are Chiefe Princes Dan. 10. 13. and crownedst him This may be understood of man as he was first made in Gods image and Lord of the world Gen. 1. 26. but since the transgression it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme thus We see Iesus crowned with glory and honour which was a little made lesser than the Angels through the suffering of death that by the grace of God he might taste death for all Hebr. 2. 9. Glory seemeth to respect inward vertues as wisdome holinesse c. and Honour for his outward good estate in ruling over the creatures as vers 7 8 9. comely honour The Hebrew hadar denoteth all honourable comelinesse honest grave adorned decencie Vers. 7. all didst thou set in the first creation God gave man rule over fishes fowles beasts and all that moveth on the earth Gen. 1. 26. but after for his sake and sinne the earth was cursed and he enjoyed it with sorrow Gen. 3. 17. But the Son
magnified his doings as the Greeke translateth this phrase in Ioel 2. 20. the Hebraisme being he hath magnified to doe like that in 2 Chron. 33. 6. Manasseh multiplied to doe that is did much evill with them or with these men Vers. 4. our captivitie that is the rest of the captives which remaine yet behind bring them also So captivitie i◠for captives Ezek. 11. 24 25. in the South that is in the dry ground for so the Hebrew word signifieth and so South lands were waterlesse Iudg. 1. 15. Here we may understand this shall be to us as rivers in the South The Chaldee paraphraseth as the land is turned when water-springs breake forth into it in time of drought Vers. 5. shall reape or let them reape as continuing the former prayer so after Vers. 6. He going goeth that is every sower fore-mentioned therefore the Greeke saith they did going goe which phrase meaneth a continuall and diligent going the sowing seed the seed to bee sowne Hebr. the drawing of the seed that is the seed of drawing or of sowing as this phrase meaneth Amos 9. 13. or the dray of seed that is the seed-basket Sometime drawing is purchasing as Iob 28. 18. which may also be minded here the purchased that is precious seed PSAL. CXXVII The vertue of Gods blessings in all estates 3 Good children are his gift A Song of degrees for Solomon IF Iehovah build not the house in vaine doe the builders thereof labour therein if Iehovah keepe not the citie in vaine doth the keeper wake It is vaine for you to rise up early to sit up late to eat the bread of sorrowes so he will give his beloved sleepe Loe sonnes are an heritage of Iehovah the fruit of the wombe his wages As arrowes in the hand of a mightie man so are sonnes of the youth O blessed is the man that hath filled his quiver with them they shall not be abashed when they shall speake with the enemies in the gate Annotations FOr Solomon as Psal. 72. 1. or of Solomon the citie in Chaldee the citie Ierusalem Vers. 2. to rise early or to be early in rising to be late in sitting eating c. of sorrowes that is gotten with much sorrow or paines as bread of wickednesse Prov. 4. 17. is that which is wickedly gotten or bread of sorrowes may meane course meat as bread of pleasures Dan. 10. 3. is dainty fine meat so by building keeping and blessing their labours without sorrow or surely he will give his beloved or dearling the Hebrew Iedid hath reference to Solomons name Iedid-jah 2 Sam. 12. 25. that is Beloved of Iah but the Greek turneth it plurally his beloved ones sleepe quiet rest without carke and sorrow Therefore also the Hebrew word Shena is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet dumbe letter otherwise than usuall to denote the more quietnesse Vers. 3. an heritage that is a reward or blessing given of the Lord so Iob 20. 29. Isa. 54. 17. Psal. 61. 6. wages or reward which sometime is of debt for service Num. 18. 31. Gen. 30. 28. sometime of favour Rom. 4. 4. as Gods rewards to his servants Gen. 15. 1. Isa. 62. 11. Vers. 4. sonnes of youth that is young men who area helpe to their parents against the enemie as arrowes in the battell Compare 1 Ioh. 2. 14. Prov. 20. 29. Vers. 5. his quiver with them that is his house full of children when they shall speake that is plead in judgement which was at the citie gates see the contrary Iob 5. 4. It may also be read but they shall subdue the enemies in the gate The Greek giveth the first interpretation The Chaldee saith when they contend with their adversaries in the gate of the judgement hall PSAL. CXXVIII The sundry blessings which follow them that feare God A Song of degrees O Happy is every one that feareth Iehovah that walketh in his wayes When thou shalt eat the labour of thy hands O happy thou and good shall it be unto thee Thy wife shall be as a fruitfull Vine by the sides of thine house thy sonnes as Olive plants round about thy Table Lo◠surely thus shall the man be blessed that feareth Iehovah Blesse thee will Iehovah out of Sion and see thou the good of Ierusalem all the dayes of thy life And see thou thy sonnes sonnes peace upon Israel Annotations O Happy or Blessed as Psal. 1. 1. Vers. 2. When thou or For surely thou shalt eat the labour that is things got with labour according to the Law Gen. 3. 19. and this is of Gods hand Eccle. 2. 24. the contrary whereof is a curse Deut. 28. 30 31 33. good profitable and pleasing as Deut. 23. 16. The Chaldee explaineth it Happy thou in this world and good shall it be unto thee in the world to come Vers. 3. fruitfull or fructifying see also this similitude Ezek. 19. 10. Gen. 49. 22. Olive plants alwayes greene Psal. 52. 10. and legitimate as the Olive admitteth no other graffe Vers. 5. will Iehovah or prayer-wise as the Greeke hath it Iehovah blesse thee see thou or thou shalt see that is enjoy looke the Notes on Psal. 27. 4. and 37. 3. the good that is the good things as the Greeke hath it see Psal. 65. 5. Vers. 6. thy sonnes sonnes or sonnes to or of thy sonnes See this fulfilled in Iob 42. 16. where Iob saw his sonnes and his sonnes sonnes even foure generations PSAL. CXXIX Many are the afflictions of Israel but God delivereth them 5 Their haters are cursed A Song of degrees OFten have they afflicted me from my youth may Israel now say Often have they afflicted me from my youth yet have they not prevailed against me The plowers plowed upon my backe they made long their furrow Iehovah just he hath cut asunder the cord of the wicked Let them be abashed and turned backe all that hate Sion Let them be as the grasse of the house tops which afore one pulleth it off is withered Wherewith he that moweth filleth not his hand or he that bindeth sheaves his bosome Neither doe they that passe by say The blessing of Iehovah be upon you we blesse you in the Name of Iehovah Annotations OFten or Much vehemently from my youth my first constitution in Aegypt Ezek. 23. 3. not prevailed in Chaldee they could not doe me evill Vers. 3. plowers that plow iniquitie Iob 4 8. the Greeke saith sinners furrow and furrowes that is every of them for the Hebrew hath both readings meaning their injuries or iniquitie as the Greeke turneth it Vers. 4. cord for cords or ropes one put for many see Psal. 8. 9. by cords meaning counsels and enterprises wherewith they drew the plough of their iniquitie Esai 5. 18. Vers. 5. Let them or They shall be abashed Vers. 6. pulleth it off or pulleth out namely the hooke to cut it The Chaldee explaines it which before it flourisheth an East wind commeth and bloweth on it and it withereth Vers. 7.
will runne the way of thy commandements when thou shalt inlarge my heart Psal. 119. 32. Vnder this promise of the Church is contained also the constant suffering of afflictions for and with Christ who being our Fore-runner and being consecrated through sufferings and so entring into his glory Heb. 2. 9. 10. Luke 24. 26. hath herein left us an example that we should follow his steps 1 Pet. 2. 21. and hath said If any man will come after me let him deny himselfe and take up his crosse daily and follow mee Luke 9. 23. Therefore it is written Let us lay aside every weight and the sinne which doth so easily beset us and let us run with patience unto the race that is set before us looking unto Iesus the author and finisher of our faith Heb. 12. 1. 2. into his chambers This sheweth the benefits which they finde that follow Christ they are brought not onely into the Kings palace as in Psal. 45. 16. but into his privy chambers the most secret safe and quiet roomes of his Palace Chambers are places of greatest secrecy 2 King 6. 12. Luke 12. 3. Matth. 6. 6. and of most safety Deut. 32. 25. Ezek. 21. 14. and in such the Bridegroom and Bride used to rejoyce together Ioel 2. 16. Iudg. 15. 1. Hereby is signified the revelation of the mystery of the Gospell the Secret of the Lord which is revealed to them that feare him Psal. 25. 14 and the spiritual comforts which they reape thereby for Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deepe things of God and thus we have the mind of Christ 1 Cor. 2. 9. 10. 16. and are brought into such chambers as by knowledge are filled with all precious and pleasant riches Prov. 24. 4. Into them Paul as a friend of the Bridegroome endevoured with great strift to bring the Church that their hearts might be comforted being knit together in love and unto all riches of the fulnesse of understanding to the acknowledgement of the mystery of God and of the Father and of Christ in whom are hid all the treasures of wisedome and knowledge Coloss. 2. 1. 2. 3. In these chambers also the Saints are kept safe from evill Psal. 27. 5. delivered from the wrath and judgements of God due for their sinnes and comforted by the words of Christ against the persecution of men that in him they may have peace though in the world they have tribulation Ioh. 16. 33. Therefore unto them hee saith Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe for a very little moment untill the indignation be overpast Esa. 26. 20. Be glad and rejoyce be glad inwardly and rejoyce outwardly these comforts they finde in the Kings chambers whose Kingdome is not meat and drinke but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. Wherefore they say I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegroome decketh himselfe with ornaments and as a bride adorneth her selfe with jewels Esay 61. 10. and thus they rejoyce with joy unspeakeable and full of glory receiving the end of their faith even the salvation of their soules 1 Pet. 1. 8. 9. will remember thy loves or will record rehearse make-mention of thy loves more then wine or which are better then wine as in vers 2. The foresaid joy of the Saints redoundeth to the praise and glory of Christ whose loves manifested by his sufferings death resurrection ascension and the graces and benefits flowing from them to his Church are remembred inwardly recorded and mentioned outwardly For they with joy drawing water out of the wells of salvation doe say in that day Praise the Lord call upon his name declare his doings among the people make mention that his name is exalted Esay 12. 3. 4. I will mention the loving kindnesses of the Lord the prayses of the Lord according to all that the Lord hath bestowed on us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses Esay 63. 7. I will make mention of thy righteousnesse even of thine onely Psal. 71. 16. I will make thy name to bee remembred in every generation and generation therefore peoples shall confesse thee for ever and aye Psalme 45. 18. The upright love thee Hebr. uprightnesses or righteousnesses love thee whereby righteous or upright persons are meant the virgins fore-mentioned in vers 3. who have upright hearts and righteous conversation as pride in Ier. 50. 31. is for a proud person sin in Prov. 13. 6. is for a sinner thankesgivings in Nehem. 12. 31. for companies of thanksgivers and many the like So this fruit commeth by remembring and mentioning Christs loves that the righteous are confirmed and increased in love towards him more and more as the Apostle wrote to them that beleeved on the name of the Sonne of God that they might beleeve on the name of the Sonne of God that is might be confirmed continued and increased in their beleefe 1 Iohn 5. 13. The Hebrewes ignorant of Christ have applied these things unto Gods ancient mercies towards them in the giving of his Law as the Chaldee paraphrast saith When the people of the house of Israel was come out of Aegypt the divine-presence of the Lord of the world was their guide by the pillar of a cloud by day and by the pillar of fire by night The just men of that generation said O Lord of all the world Draw us after thee and wee will runne after the way of thy goodnesse and bring us neere to the bottome of the mount Sinai and give us thy Law out of thy treasure-house which is in the Firmament and we will be glad and rejoyce in the 22 letters with which it is written and we will remember them and will love thy Godhead and will depart from after the idols of the peoples and all just men which doe that which is right before thee shall feare thee and love thy commandements But the Law being the ministration of death though it was glorious hath no glory in respect of the ministration of the Spirit and of righteousnesse which exceedeth in glory 2 Cor. 3. 7. 10. Therefore the new Testament being now confirmed in Christ those former things which were figures and shadowes are no more remembred as was prophesied in Ier. 3. 16. Vers. 5. I am blacke Hitherto hath beene the Churches first speech unto Christ testifying her faith and love now follow her words to the daughters of Ierusalem against the scandals and offences that might arise for the
is faire and commendable among the unfruitfull trees and all the world knoweth it so the Lord of the world was faire and commendable among the Angels when he was revealed upon Mount Sinai at the time that hee gave the Law unto his people at that time I desired to sit in the shadow of his Divine majesty and the words of his Law were sweet to my palate and the reward of his precepts is reserved for me in the world that is to come Vers. 4. the house of wine that is either the wine celler the place where wine is kept or rather the banquetting house where wine is drunke For cellars are called the treasuries or store-houses of wine in 1 Chron. 27. 27. Wine besides that it slaketh thrist cheareth also the heart of man Psal. 104. 15. causeth him to forget his sorrow and misery Prov. 31. 6 7. comforteth the sicke by cherishing and augmenting the vitall spirits By this the Church signifieth encrease of grace from Christ as the fruit of the vine excelleth the fruit of the apple tree and is more comfortable unto the heart And as her troubles and tentations were increased so was his grace towards her for spirituall consolations for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. This house of wine is like that in Prov. 9. 1. 5. where wisedome having builded her house c. inviteth the simple to come and eate of her bread and drinke of the wine which she hath mingled Of the Hebrewes Iarchi expoundeth this wine house to be the Tabernacle of the congregration where the interpretation explanation of the Law is given answerable to which now is the assembly of the Saints though it may also be understood of Gods booke or Scripture the true wine-celler that affordeth spirituall comforts his banner or his standard a flag or ensigne spred abroad a warlike signe as in ch 6. 4. 10. the Church is said to bee terrible as an army with banners And the banner lifted up is a signe of fighting with ioy and victory as in Psal. 20. 6. We will shout-joyfully in thy salvation and in the name of our God we will set up the banner So Christs banner over her signified his defence and the victory which he giveth over all her enemies Sin Satan and the world also the signe that as all souldiers doe camp under their owne standards Num. 2. 2. so shee under the Gospell the ensigne of Christs love towards her love that wherewith Christ hath loved us 1 Iohn 4. 10. wherefore some reade it thus his standard was love toward me By love the Church is redeemed Ephes. 5. 25 by it everlasting consolation is given us and good hope through grace 2 Thess. 2. 16. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Romanes 5. 5. Vers. 5. Stay or Sustaine Strengthen Uphold ye me The Church in her soule sicknesse speaketh to her friends the Ministers of Christ and other Christians that they with the comfortable doctrines and promises of the Gospell applyed unto her conscience would stay and uphold her ready to fall as into a swowne through trouble of minde because of her owne infirmities and want of feeling of Christs grace and blessing Thus in figure when Isaak had blessed Iakob he saith with corne and wine I have sustained him Gen. 27. 37. Spiritually we are sustained and strengthned by the words and promises of Christ which comfort the heart quicken the spirit and strengthen faith when it is weake as it is said Be ye also patient stablish or strengthen your hearts for the comming of the Lord draweth nigh Iam. 5. 8. and I long to see you that I may impart unto you some spirituall gift to the end you may be established Rom. 1. 11. And example may be seene in Iudah when Ezekias spake unto their heart and said Bee strong and couragious c. for there be moe with us then with him with him is an arme of flesh but with us is Iehovah our God to helpe us and to fight our battels And the people stayed or rested themselves upon the words of Ezekias King of Iudah 2 Chron. 32. 6. 7. 8. Likewise in the Apostles who preaching the Gospell confirmed or stablished the soules of the Disciples Acts 14. 21. 22. and 18. 23. with flagons to weer of wine which at banquets was wont to bee distributed by flagons When David had brought the Arke of God into his place and had offred burnt-offrings and peace-offrings and blessed the people he dealt to every 〈…〉 of Israel both man and woman to every one a loafe of 〈◊〉 and a good peace of flesh and a flagon 1 Chr. 〈…〉 2. 3 meaning a flagons or pot of wine as flagons of grapes that is of wine made of grapes are mentioned in Hos. 3. 1. So here with flagons of the 〈◊〉 of grace and consolation which Gods people have distributed among them in the spirituall banquet of the Gospell doth the Church desire to be sustained Flagon are named for the wine in them as the cup for the wine therein Luk. 22. 20. The Hebrewes after their wonted manner apply this to the doctrine of the Law as the Chaldee paraphrast here saith Receive ye ô Moses and Aaron the voice of the words of the Lord out of the midst of the fire and bring me into the house of doctrine and sustaine me with the words of the Law wherewith the world is delighted But it is the Law which causeth the sicknes of the soule as the Apostle sheweth in Rom. 7. and the Gospell of Christ healeth it Luke 4. 18. strow me a bed or spread mee make me a couch boulster me up The originall Raphad signifieth properly to spread abroad as a bed to lye on Iob 17. 13. and so it is translated by the Greeke Stoibasate which is to strow a bed as they were wont with hearbes or to stuffe and boulfter up Thus it is of like meaning with the former word for they used beds and couches at banquets Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling downe as into a swowne and as one not able to stand is to lye down on her couch which she desireth may bee made and boulstred with the apples the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth the interpretation of the holy words which are sweet like the apples of the garden of Eden sicke of love in languishing with desire to enjoy the comforts of my beloved The Greek translateth it wounded of love The originall word signifieth also weaknesse as in Iudg. 16. 7. 11. This speech implieth a want of feeling and enioying the presence and comforts of Christ as by her after speech is manifest when she saith I adjure you ô daughters of Ierusalem if ye finde my beloved that ye tell him that
shall hee bee to his brethren And he sayd Blessed be Iehovah the God of Sem and Canaan shall be a servant to them God perswade Iapheth that hee may dwell in the tents of Sem and Canaan shall be a servant to them And Noe lived after the Flood three hundred yeeres and fifty yeeres And all the dayes of Noe were nine hundred yeeres and fifty yeeres and hee dyed Annotations BE fruitfull the blessing first given to Adam Gen. 1. 28. is here renewed in the same words and the Greeke hereto addeth and exercise dominion or sub due it which the Hebrew expresseth in Gen. 1. Here it is impyled in the verse following Vers. 2. shall be upon every beast or be it upon them This is that soverainty which Adam had over the creatures before his fall though not after the same manner for then the creatures were subject of their owne accord now of feare and by constraint And although many beasts rebel against men and destroy them especially for some great sinnes Lev. 26. 22. 1 King 13. 24. 2 King 2. 24. yet as the Apostle saith every nature of wild beasts and of birds and of creeping things and things in the Sea is tamed and hath beene tamed of the nature of man Iam. 3. 7. Vers. 3. moving or creeping thing that is living that is as the Greeke in the former verse translateth moving things which live whereby things that dye alone or are not lawfully killed seeme unto some to bee excepted as after in the Law such are plainly forbidden to be eaten Lev. 22. 8. Exod. 22. 31. So the law touching uncleane beasts fowles fishes c. mentioned in Lev. 11. seemeth not to be given as yet And this was the ancient Rabbines judgement as in Breshith rabba they say What is that which Psal. 145. 7. teacheth us saying The Lord looseth the bound All beasts which have beene forbidden as uncleane in this world God will clense and licence them in the world to come of the Messias Even as to the sonnes of Noe at the first they were cleane as it is written Gen. 9. 3. every moving thing that is living to you shall bee for meat as the greene herbe c. As the herbe is permitted unto all so all beasts shall be permitted unto all as the greene herbe given before for meat to man and beast Gen. 1. 29. 30. Vers. 4. with the soule or in the soule that is the life for so the soule often signifieth Iob 2. 6. Ioh. 10. 15. 17. the blood this declareth what the former meant in the soule that is the blood a reason whereof is shewed in the law Lev. 17. 11. for the soule or life of the flesh is in the blood and in vers 14. the soule of all slesh is the blood thereof So this law against eating flesh with the life or blood seemeth to be against cruelty not to eate any part while the creature is alive or the flesh not orderly mortified and clensed of the blood 1 Sam. 14. 32. 33. 34. and this the reason following doth confirm Also the Hebrew Doctors make this the seventh commandement given to the sons of Noe which all Nations were bound to keepe as there had bin sixe from Adams time Which they reckon thus The first against idolatry worship of starres images c. The second against blaspheming the name of God The third against shedding of blood The fourth against unjust carnall copulations whereof they make sixe sorts 1. with a mans own mother 2. or with his fathers wife 3. or with his neighbours wife 4. or with his sister by the mothers side 5. or with mankind 6. or with beasts Five of which they gather to bee forbidden by Gen. 2. 24. the other by Abrahams speech Gen. 20. 12. The fift precept was against rapine or robbery The sixt to have judgement or punishment for malefactors And unto Noe was added the seventh this here mentioned which they understād to forbid the eating of any mēber or of the flesh of a beast taken from it alive Whosoever in the world transgressed any of these seven commandements wilfully the Iewes held he was to be killed with the sword as sheweth Maimony in Misneh treat of Kings chap. 9. But the Heathens that would yeeld to obey these seven precepts though they received not circumcision nor observed the other ordinances given afterward to Israel they were suffered to dwell as strangers among the Israelites and to so journe in their land as is shewed after upon Exod. 12. 45. and Lev. 22. 10. Vers. 5. And surely your blood This the Greeke translateth For even your blood so making it a cause and reason of the former prohibition of your soules that is your life blood whereby your persons are kept alive Or of your soules that is of your selves meaning that whoso killeth himselfe God will require his blood at his owne hands and judge him as a murderer So the Iewes expound these words Maimony in Misn. tom 4. treat of Murder chap. 2. S. 3. require or seeke out and consequently punish as Gen. 42. 22. Hereupon God is called the requirer or seeker out of bloods Psalm 9. 13. and so the punisher For where Moses saith in Deut. 18. 19. I will require it of him Peter expoundeth it he shall be destroyed from among the people Act. 3. 23. every beast So God ordained in the law that the beast which killed a man should be put to death Exod. 21. 28. But the Iewes apply this against such men as procure their neighbours death by any wilde beast Maimony in the foresaid place of every mans brother this the Chaldee translateth of the man that shall shed his brothers blood By brother is meant any other man as the next verse sheweth for God made all man-kind of one blood Act. 17. 26. The Iew Doctors understand this of such as lend or hire another man to kill their neighbour Maimony ibidem Vers. 6. He that sheddeth c. meaning wilfully for he that killed his neighbour unawares his life was provided for by the law in Num. 35. 11. by man shall his blood be shed that is by the Magistrate whose power is here stablished for killing all wilfull murderers as the Chaldee expresseth it saying with witnesses by sentence of the Iudges shall his blood be shed This was one of the seven commandements given to the sonnes of Noe forementioned And this accordeth with the law Num. 35. 29. 30. but private men may not use the sword Mat. 26. 52 Rom. 73. 4. image of God and so the injury is not onely to man but to God him-selfe The image of God in men is defaced by sin but not wholly and mans nature having a soule spirituall vnderstanding immortall c. still remaineth wherein part of Gods image is yet to bee seene in man So the Apostle useth a like reason against the cursing of men Iam. 3. 9. And the law after commandeth that no satisfaction should bee taken for the life
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
Chaldee saith For hee shall see wicked wise men that die the second death and are adjudged to Gehenna unconstant foole and brutish these two names are often joyned together as Psal. 92. 7. and 94. 8. the one noting ficklenesse and mutabilitie called Cesil which is both the name of a foole and of a starre that causeth change of weather and tempests whereupon Solomon speaketh of the restlesnesse of this kind of folly Eccles 7. 27. and of the tumultuousnesse and light behaviour of such fooles as having their eyes wandring unto the ends of the earth Prov. 9. 13. and 17. 24. the other noting want of discretion at brute beasts led with sensuality and carried with ardent furious affections 2 Pet. 2. 12. Iude 10. See Psal. 73. 22. Vers. 12. Their inward thought or their meaning purpose This word signifieth the nearest and most secret thought or purpose the heart See Psal. 5. 10. and 55. 5. and 64. 7. their houses for ever to wit shall continue by houses meaning their children or posteritie as Psal. 115. 12. which they that want are said to be barren of house Psal. 113. 9. they proclaime their names on lands or they call lands their lands as the Greeke explaineth it by their owne names As the land of Canaan of Mitsraim that is Aegypt of Asshur c. So Absalom called his pillar by his owne name 2 Sam. 18. 18. Cain his citie by his sonnes name Gen. 4. 17 thus thinking to make their memorie everlasting Or they proclaime their names seeking to be famous thorowout the lands or countries The Chaldee expoundeth it they were proud and got themselves an evill name on earth Vers. 13. But man or And Adam and this may be minded both for the first man Adam who continued not in his dignity so for all his children as the Chaldee saith And the sonne of man a sinner abideth not in honor in honor being in honour dignitie or estimation not lodge a night or not continue The word though it properly signifieth a nights lodging or abiding Gen. 28. 11. Exod. 23. 18. yet is used also for longer continuance Psal. 25. 13. and 55. 8. Zach. 5. 4. The Greeke translateth understandeth not as the Hebrew also is in vers 21. are silenced that is are cut off die or perish the Greeke translateth are like unto them The Hebrew word signifieth silence or stilnesse not onely in speech but in motion as the Sunne was still or silent when it moved not Ios. 10. 12 13. and people destroyed are said to bee silenced Isa. 15. 1. and the grave or death is called silence Psal. 115. 17. and things without life are in the Hebrew phrase dumbe or silent Hab. 2. 19. Exod. 15. 16. Vers. 14. unconstant folly to them that is is their folly or a constant hope to them that is is their confidence The originall word hath contrary significations unconstant folly Eccles. 7. 27. and constant hope Psal. 78. 7. Iob. 31. 24. both wayes it may here be taken confident hope in their owne conceit but indeed folly The Greeke turneth it a seandall or stumbling blocke to them and their posteritie or yet those after them their successors their mouth that is their words doctrine counsell precepts The mouth is figuratively used for whatsoever commeth out of the same as word or commandement 1 Sam. 12. 15. Iob 39. 30. Num. 9. 20. Deut. 1. 26. Mat. 18. 16. Luke 19. 22. The Chaldee here differeth much saying This their way occasioneth folly to them and in their end with their mouth they shall manifest their sinnes to the world that is to come Vers. 15. they are put or laid or they put that is men put them An Hebrew phrase as Luke 12. 20. they shall fetch away thy soule that is it shall bee fetched away The like is often used Psal. 105. 28. and 141. 6. The Hebrew Text it selfe sometime explaineth this as they had anointed David 2 Sam. 5. 17. that is David was anointed 1 Chron. 14. 8. Howbeit the Chaldee taketh it actively saying Like sheepe they put the just to death and kill them and crush the Saints c. in hell into a ditch to the lowest grave or state of death called Sheol See the notes on Ps. 16. 10. death shall feed them as a shepherd shall feed and rule them as Psal. 78. 72. or death shall feed on them to devour them as Ier. 50. 19. at the morning the last day of judgement for then all that sleepe in the dust of the earth shall awake and rise and the new day of eternall life shall begin their forme their figure shape or image with all their beauty and proportion or their rocke that is their strength or as the Greeke saith their helpe that wherein they trust in Chaldee their bodie The Hebrew Tsur is usually a rocke here it seemeth to be all one with Tsurah a forme or figure and this is confirmed by the writing for though by the vowels and reading it is Tsur yet by the letters it is Tsir which is an image Isa. 45. 16. And Tsurum is for Tsuratham as tebunam is for tebunatham in Hos. 13. 2. weare away in hell or wax old in the grave understanding the word in which is expressed in the Greeke or without it thus Hell the grave shall weare away shall consume their forme The Hebrew leballoth being indefinite to weare out with age is here of like signification as that which went before shall have rule The like Hebraisme is in Ier. 14. 5. Zach. 12. 10. and 3. 4. See also Psal. 65. 11. and 56. 14. and by this their affliction in hell is meant as that which one Prophet calleth wearing out or wasting 1 Chron. 17. 9. another calleth afflicting 2 Sam. 7. 10. from his dwelling place that is every of them comming from or being thrust out of his dwelling or home as the Greeke saith they are thrust from their glorie It may also be Englished for his dwelling place and so the Chaldee understood it saying Therefore their bodies shall wax old in Gehenna because they stretched out their hand and destroyed the dwelling place of the house of his divine Majestie Vers. 16. from the hand of hell that is from the power of the grave death and damnation So of all the faithfull he saith I will redeeme them from the hand of hell Hos. 13. 14. but so can no man redeeme himselfe Psal. 89. 49. Hand is put for power as Ps. 22. 21. And this is meant of the resurrection and redemption of body and soule from damnation by Christ. for he will receive me or when he shall receive or take me meaning up into heaven where God himselfe is 1 Thess. 4. 14. Ioh. 14. 3. This manner of speech is used in Gen. 5. 24. Henoch was no more for God received him The Chaldee explaineth this verse thus But God will redeem my soule from Gehenna for be will teach me his Law and will lead me to his portion in the
world to come Vers. 17. Feare thou not that is be not dismayed or overcome with feare The Hebrew phrase usually when it counselleth or prayeth against a thing meaneth the height full measure of it So feare not Gen. 50. 19. and grieve not Gen. 45. 5. that is be not overcome with griefe So lead us not into temptation Mat. 6. 13. that is let us not be overcome with temptation 1 Cor. 10. 13. Therefore that which one Evangelist writeth Feare not Mat. 28. 5. another writeth be not astonied Mark 16. 6. nothing the excesse of feare Vers. 18. take any thing Hebr. take of all that is ought of all that he hath For we brought nothing into the world and it is certaine that we can carry nothing out 1 Tim. 6. 7. Iob 1. 21. Vers. 19. Though in his life that is whiles he liveth So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soule that is himselfe as it is written Soule thou hast much goods laid up for many yeares live at ease eat drinke and take thy pastime Luke 12. 19. will confesse thee will commend laud and celebrate thee doest good to thy selfe that is makest much of cherishest pamperest thy selfe So good is used for worldly pleasure and emoluments Psal. 4. 7. Vers. 20. It shall come to wit the soule forespoken of or the person or Thou shalt come to the generation of his fathers that is to his wicked predecessors that are dead and gone as the godly also at their death are gathered to their fathers and people Iudg. 2. 10. Deut. 32. 50. Or to the habitation of his fathers their house or lodge for so Dor is used for an habitation Esa. 38. 12. The Chaldee applieth this first branch to the just the latter to the wicked The memorie of the just shall come to the generation of the fathers but the wicked for ever and ever shall not see the light to continuall aye they shall not see or which for ever shall not see the light to wit the light of the living here on earth as Psal. 56. 14. Iob 33. 28 30. nor the light of joy in the world to come being cast out into the utter darkenesse Matth. 8. 12. Vers. 21. understandeth not or discerneth not wanting prudence A repetition of the 13. verse with a little change of jalin lodgeth into jabin understandeth which the Chaldee openeth thus A man a sinner when he is in honour and understandeth not when his honour is taken away he is like a beast and brought to nothing PSAL. L. The Majestie of God in the Church 5 His order to gather Saints 7. The pleasure of God is not in in legall sacrifices 14 but in sinceritie of obedience 16 The wicked are shut out from Gods Covenant 21 They abuse Gods patience to their destruction 23 but the godly shall see his salvation A Psalme of Asaph THe God of gods Iehovah speaketh and calleth the earth from the rising up of the Sun unto the going downe thereof Out of Sion the whole perfection of beauty God shineth clearely Our God come and not keepe silence a fire shall eat before him and round about him shall a storme be moved vehemently He will call to the heavens from above and to the earth to judge his people Gather yee to me my gracious Saints that have stricken my covenant with sacrifice And the heavens shall openly shew his justice for God he is judge Selah Heare O my people and I will speake O Israel and I will testifie to thee I am God thy God I will not reprove thee for thy sacrifices for thy burnt offerings are before me continually I will not take a bullocke out of thine house goat buckes out of thy folds For every wilde beast of the wood is mine the beasts that bee on a thousand mountaines I know all the fowle of the mountaines and the store of beasts of the field is with me If I were hungry I would not tell it thee for mine is the world and the plenty thereof Will I eat the flesh of mightie buls and drinke the bloud of goat-bucks Sacrifice thou to God a confession and pay thy vowes to the most high And call on me in day of distresse I will release thee and thou shalt glorifie mee But to the wicked saith God what hast thou to doe to tell my statutes and that thou shouldest take up my covenant on thy mouth And thou hatest nurture and castest my words behind thee If thou seest a theefe then thou runnest with him and thy part is with the adulterers Thy mouth thou sendest out in evill and thy tongue joyneth together deceit Thou sittest thou speakest against thy brother against thy mothers sonne thou givest ill report These things thou hast done and I kept silence thou didst thinke that I was surely like thee I will reprove thee and set in order to thine eies O now consider this ye that forget God lest I teare and there be no reskewer Hee that sacrificeth confession honoureth me and hee that disposeth his way I will cause him to see the salvation of God Annotations A Psalme of Asaph that is made by him as the Chaldee saith An hymne by the hand of Asaph or to Asaph that is committed vnto him to sing For Asaph was a Seer or Prophet which made Psalms as did David 2 Chron. 29. 30. Also he and his sons were singers in Israel 1 Chron. 25. 2. The God of Gods that is God of all Angels Iudges and Rulers of the world or as the Chaldee saith The mighty God the God of Iehovah Three titles of God here used together Ael Aelohim Iehovah So in Iosh. 22. 22. the going downe that is the West where the Sunne setteth or after the Hebrew phrase goeth in as at the rising it is said to goe out or come forth Gen. 19. 23. Vers. 2. Out of Sion the state of the Church under the Gospell Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme the legall sacrifices appointed at mount Sinai are reproved and the worship of God in spirit and truth commended the whole perfection or the Vniversality of beautie that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. shineth clearly as the Sunne shineth in his strength that is appeareth in glorious majestie This also is a signe of favour Iob 10. 3. Psal. 80. 2. So God shined from mount Paran Deut. 33. 3. Vers. 3. Our God come a praier to hasten his comming as in Rev. 22. 20. or as the former our God will come So the Chaldee paraphraseth The just shall say In the day of the great judgement our God will come and not silent to execute the vengeance of his people fire shall eat that is consume devoure So God is called an eating fire Deut. 4. 24. that is as the Apostle expoundeth it a consuming fire Heb. 12. 29. and the sight of his glory on mount Sinai was like eating