Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

OLd] Hebr. sonne of 99 yeeres: that is, going in [unspec 1] his 99 yeere: see Gen. 5. 32. and the last note of the former chapter. Almighty] or Alsuffici∣ent: in Hebrew Shaddai, that is, he who is, (or hath) sufficiency, or most abundant, and able to goe through all things, both in mercy and judgement: to which the Scripture hath reference, when it saith, Shod (destruction) shall come from Shaddai (the Almigh∣ty:) Esay 13. 6. Walke thou] or walke pleasingly, as the Greeke translation implyeth: see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou. This walking, comprehendeth both true faith, Heb. 11. 5. 6. and carefull obedience to Gods commandements. Wherefore that which is wri∣ten, 1 King. 8. 25. to walke before me as thou hast wal∣ked before me, is expounded in 2 Chron. 6. 16. to walke in my Law. And this, in Luke 1. 6. is explai∣ned to be all the commandements and ordinances of the Lord. perfect] or intyre, upright, and as the Greek saith, unblameable. See Gen. 6. 9.

Vers. 2. give] that is, dispose and make my cove∣nant [unspec 2] (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 a∣bundance; or, vehemently vehemently: so after in v. 6. and often.

Vers. 3. fell] in reverence to Gods word and [unspec 3] 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, [unspec 4] 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 Testa∣ment in Greeke often keepeth the Hebraisme, as Heb. 1. 5. &c. a multitude] that is, of many na∣tions, 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 A∣braham, who is the father of us all. So by the mul∣titude of nations, is meant besides his naturall poste∣rity, 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, propaga∣ted by Abrams doctrine and example: see Rom. 4. and Gal. 3. To this the Hebrew Canons doe ac∣cord: 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 un∣der

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 fa∣ther: and the first letter of Hamon (that is, a multi∣tude) [unspec 5] being put unto it, maketh Abraham, as if it were Abrahamon, that is, A high Father of a multi∣tude of nations: Abram is the first man in the world, whose name is changed of God: and it sig∣nified a change of estate, and a renewing with in∣crease of grace from God: therefore this is after mentioned, as one of his favours, Neh. 9. 7. So Ia∣kobs 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 be∣fore 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 [unspec 6] 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. [unspec 7] 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 st••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 consist∣eth 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 Ci∣tie, Heb. 11. 16.

Vers. 8. of thy sojournings] that is, as the Greeke [unspec 8] 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 rebel∣lious sonnes of Abraham, after they had full posses∣sion of Canaan; are in another sense called sojour∣ners 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 pos∣sesse 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. mea∣ning [unspec 9] 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 A∣braham, to thee and to thy seed, (Gen. 28. 4.) It is a ge∣nerall rule, that he onely is Abrahams seed, that retai∣neth 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 co∣venant [unspec 10] (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-off∣round-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 morti∣fication) of the heart, and spirit in putting off the bo∣dy 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 Gnor∣lah, [unspec 11] signifieth a superfluity and stoppage, that hinde∣reth 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 mem∣ber of generation: the foreskin that covereth the secret part. Which God here commandeth to bee cut quite off, as a signe of mortification and rege∣neration of nature. The same word is applyed figuratively to other parts, as to the lips of a stam∣merer, 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 ••are stopped that it cannot heare, Ier. 6. 10. And spiritually, all sinne is signi∣fied 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 under∣stand it: for the foreskinne of the heart, in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wic∣kednesse of the heart; and in Deut. 10. 16. the Greek interpreters translate it hardnesse of heart. The un∣circumcised 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. Mena∣chem, 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 impuri∣tie of the fruits, which might not be eaten of, Lev.

19. 23. and the Hebrew Doctors write, that as E∣picures, and they that deny the Law (of God) the Re∣surrection of the dead, the comming of the Redeemer, and other such like; so he that draweth over (or ga∣thereth 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 signi∣fied. And so the Hebrew Doctors use the phrase of sealing their off-spring with the signe of the holy co∣venant, 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 cal∣led 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 bles∣sed 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 righteous∣nesse 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 [unspec 12] 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, Cir∣cumcision in the time thereof driveth away the Sabbath: that is, a man must omit the keeping of the Sab∣bath, 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 clen∣sing of all our sinnes, and his rising againe, our ju∣stification, 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. Me∣nachem on Gen. 17. saith, Circumcision was there∣fore 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 Iud∣ges 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 Cir∣cumcis. 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 al∣waies 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 fore∣skin) 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 bo∣dy. And who so hath two foreskins, they cut them both off in the 8 day, Maimony treat. of Circum. c. 1. S. 7. child of the house] that is, the home borne servant: see the notes on Gen. 15. 3. So after, in vers. 13. 23. bought with money] Hebr. purchase of silver: whereby all money and price is meant. By this it appeareth, that the Heathens also might be parta∣kers of Abrahams covenant, and of grace in Christ, and so of all other blessings in the Church: for eve∣ry circumcised person, did also eate the passeover, (which was another figure of Christ,) Exod. 12. 48 1 Cor. 5. 7. Of this point the Hebrew Canons say, Whether a servant be borne under the power of an Israe∣lite, or be received from the heathens: the master is bound to circumcise him. But he that is borne in the house, is circumcised on the 8 day: and he that is bought with money, is circumcised in the day that he is recei∣ved; although he receive him in the day that he is born, he is circumcised in that day. If he receive of the Hea∣thens a servant growne in yeeres, and the servant bee not willing to be circumcised: he dealeth with him a whole twelve moneth. More then that, it is not lawfull to keep him he being uncircumcised; but he must sell him again to the Heathens. And if he conditioned with him at the first, whiles he was with his master the Ethnik that he should not circumcise him: it is lawfull to keepe him

though be be uncircumcised; onely so, that he take upon him the seven commandements given to the sonnes of Noe, and he shall be as a stranger sojourning in the land. But if he will not take upon him, those seven comman∣dements, he is to kill him out of hand, Maimony treat. of Circumcis. chap. 1. S. 3. 6. Of the seven commande∣ments to the sonnes of Noe, see the notes on Gen. 9. 4. And for killing such as would not yeeld to those precepts, it is to bee understood, whiles the common wealth of Israel stood: but when they were in captivity or dispersion, they sold away such servants to the Heathens; as R. Abraham ben David noteth there upon Maimony. And that we may the better know, how they were wont to re∣ceive heathens into the Church of Israel, I will note it from the Hebrew Doctors. By three things (say they) did Israel enter into the covenant, by Cir∣cumcision, and Baptisme, and Sacrifice. Circumcision was in Aegypt, as it is written, No uncircumcised shall eat thereof, [Exod. 12. 48.] Baptisme, was in the wil∣dernesse before the giving of the Law: as it is written, Sanctifie them to day and to morrow, and let them wash their clothes; [Exod. 19. 10.] And Sacrifice, as it is said, And he sent yong men of the sonnes of Israel, which offred burnt-offrings, &c. [Exod. 24. 5.] And so in all ages, when an Ethnik is willing to enter into the cove∣nant, and gather himselfe under the wings of the Ma∣jesty of God, and take upon him the yoke of the Law; he must be circumcised, and baptised, and bring a sacrifice. And if it be a woman, she must be baptised, and bring a sacrifice; as it is written [Num. 15. 15.] as ye are, so shall the stranger be. How are ye? By circumcision, and baptisme, and bringing of a sacrifice: so likewise the stranger throughout all generations, by circumcision, and baptisme, and bringing of a sacrifice. And what is the strangers sacrifice? A burnt-offring of a beast, or two turile doves, or two yong pigeons, both of them for a burnt offring. And at this time, when there is no sa∣crificing; they must be circumcised, and baptised, and when the Temple shall be builded, they are to bring the sacrifice. A stranger that is circumcised and not bap∣tised, or baptised and not circumcised, he is not a Pro∣selyte, till he be both circumcised and baptised. And he must be baptised in the presence of three, &c. Even as they circumcise and baptise strangers, so doe they cir∣cumcise and baptise servants, that are received from heathens, into the name of servitude, &c. When a man or woman commeth to joyne a Proselyte, they make dili∣gent inquiry after such, lest they come to get themselves under the law, for some riches that they should receive, or for dignity that they should obtaine, or for feare. If he be a man, they inquire whether he have not set his affec∣tion on some Iewish woman; or a woman her affection on some yong man of Israel. If no such like occasion bee found in them, they make knowne unto them the waigh∣tinesse of the yoake of the Law, and the toyle that is in the doing thereof, above that which peoples of other lands have: to see if they will leave off. If they take them up∣on them, and withdraw not, and they see them that they come of love, then they receive them, as it is written, When she saw that she was stedfastly minded to goe with her, then she left speaking unto her, [Ruth 1. 18.] Ther∣fore the Iudges received no Proselytes, all the dayes of David and Solomon. Not in Davids dayes, lest they should have come of feare: nor in Solomons, lest they should have come because of the kingdome and great pro∣sperity which Israel then had. For who so commeth from the heathens, for any thing of the vanities of this world, he is no righteous Proselyte. Notwithstanding there were many Proselytes, that in Davids and Solo∣mons dayes, joyned themselves in the presence of private persons: and the Iudges of the great Synedrion had a care of them, they drove them not away after they were baptised, out of any place, neither tooke they them neere unto them, untill their after fruits appeared: Maimo∣ny in Misn. tom. 2. in Issurei biah, ch. 13. S. 1.—6. 11. 14. 15. Hereupon, Baptisme was nothing strange unto the Iewes, when Iohn the Baptist beganne his ministery, Matth. 3. 5. 6. they made question of his person that did it, but not of the thing it selfe, Iohn 1. 25. And as Iohn said of Christ, hee shall baptise you with the holy Ghost, and with fire, Matth. 3. 11. so the Hebrew Doctors say, The holy blessed God baptiseth with fire: and the wise shall understand, R. Menachem on Lev. 8. stran∣gers son] that is, gentile or paynim; one forraine born, and without the priviledge of Gods people. The Chaldee translate it, sonne of the peoples. Such would God admit, if they beleeved in him, to bee parta∣kers [unspec 13] of Abrahams covenant.

Vers. 13. circumcised with circumcision] or, circum∣cising circumcised; that is, certainly, or in any wise circumcised. Which strict charge, is both for the thing it selfe, and for the manner and time thereof, which was the 8 day after their birth. Yet as God desireth mercy and not sacrifice, Hos. 6. 6. so sicknesse and weaknesse of body, might put off circumcision till time of health: as the Hebrew Canons say, They circumcise not him that is sicke, untill he be well: and they reckon for him from the time that hee is reco∣vered from his sicknesse seven dayes, from time 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 admo∣nished well of these things. If a woman circumcise her first sonne, and he die through fervency of the circumci∣sion, 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 cir∣cumcise none but children that are without sicknesse, for perill of life, putteth away all. And it is possible to cir∣cumcise after the time, but unpossible to restore the life of any one of Israel, for ever: Maimony treat. of Cir∣cumcis. 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 circumci∣sion is inward, and secret, Rom. 2. 28. 29. This which in the eyes of man, seemeth a thing unpro∣fitable, 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 foolish∣nesse 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 abun∣dant 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 ex∣poundeth [unspec 14] 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 spo∣ken of God, cutting off men by death for their sinnes, Lev. 17. 10. and 20. 3. 5. 6. and so the He∣brewes 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. Howbe∣it, 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 lea∣veth 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 circumci∣sion 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 [unspec 15] 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, dou∣bleth therefore the letter r, with an aspiration Sar∣rha, and so the Apostles also write it, Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name, is made He∣brew 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 in∣creased, 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 [unspec 16] 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 transla∣teth [unspec 17] 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 Ierusa∣lemy 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 [unspec 19] 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 ad∣deth, to be a God to him and to his seed; as before in verse 7.

Vers. 20. heard] the Chaldee explaineth it, I have [unspec 20] accepted thy prayer. twelve Princes] So of Iakob, Isaaks sonne, came twelve Patriarchs, Act. 7. 8. These Princes are after named, in Gen. 25. 12.—16.

Vers. 21. covenant] This is the thirteenth time [unspec 21] that the covenant is named in this Chapter; and hereby is meant the promise of Christ, and salvati∣on in him, as the Apostle sheweth in Rom. 9. 5. 7. 8. and by this it appeareth, that Gods covenant with Abraham, was of spirituall and heavenly things in Christ, as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaak was preferred be∣fore Ismael.

Vers. 22. God went up] to weet, into heaven, and [unspec 22] appeared no longer: so in other like visions of An∣gels, they are said to goe into heaven, Luke 2. 25. For God, the Chaldee saith, the glory of the Lord, meaning the vision which had now appeared: which phrase the holy text sometime useth, as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after, in Gen. 35. 13.

Vers. 23. Abraham tooke] herein hee shewed a [unspec 23] rare example of obedience to Gods word, not re∣garding the affliction, danger, shame, scandall, and

foolishnesse, which this action in the eyes of the world seemed to bring with it: though to him-selfe, and all the faithfull in his house, it was the seale of the righteousnesse of faith, Rom. 4. 11. Here the Iewes have their uncertaine conjectures, or traditions; as that Abraham sent and called for Sem the sonne of Noe, (he was Melchisedek) about this businesse: that it was done on Atonement day (spo∣ken of in Levit. 16.) and in the place where after∣ward the Altar stood, in the Court of the Temple, and the like: Pirke. R. Eliezer, ch. 29. circumcised] or, cut off, to weet, all the skin that covered the top of the flesh, that the top of the flesh remained bare; for so the Hebrew shew the manner of Circumcision to have beene. And this being a holy signe and seale, Abraham doubtlesse sanctified the work by praier: which custome all the Iewes keepe to this day. For hee that circumciseth, doth first blesse him that sanctified them with his commandements, and commanded them to circumcise; and to gather themselves into the covenant of Abraham their father, that sanctified his beloved from the womb, and sealed their off-spring with the signe of the holy covenant: that commanded them to circum∣cise strangers, and servants, and to draw out of them, the blood of the covenant. Which blessings Maimony recordeth in his foresaid treatise of Cir∣cumcision, ch. 3. S. 1. 2. 3. 4. 5. where he also noteth, that who so circumciseth a man growne, must cover his nakednesse, whiles he blesseth: and after he uncovereth and circumciseth him. selfe-same day] Hebr. the bo∣dy (or strength) of this day, at Gen. 7. 13. the Greeke interpreteth it, in the time of that day. From hence, and the commandement in Lev. 12. 3. the Iewes have taught, that none might ever circumcise but in the day time, after the Sun was up: Maimony treat. of circum. ch. 1. S. 8.

Vers. 27. circumcised with him] Not onely Abra∣ham [unspec 27] himselfe, but his houshold with him, kept the way of the Lord, Gen. 18. 19. and by faith they all obeyed this hard precept, whereby they were wounded, pained, and sore in their flesh, all at once, as Gen. 34. 25. and spiritually, did put off the body of the sinnes of the flesh, by the circumcision of Christ: Col. 2. 11.