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cause_n	fruit_n	good_a	tree_n	4,830	5	9.4106	5	true

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

knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne

from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah cōmanded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the cōtinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the A●ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that i● shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters fo●ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding bloss●ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout

affection toward repentant and beleeving sinners 1 in pittying their misery 2 shewing favour and grace unto them though unworthy 3 long suffring their infirmities 4 of much mercy and bounty in doing them good 5 of much truth in fulfilling his promises unto them 6 and extending the like mercy to their children even to the thousand generation 7 and forgiving their sinnes of all sorts wherin the blessednesse of man consisteth Psalm 32. 1. 2. Rom. 4. 6. 7. 8. long suffring or long 〈◊〉 he be angry Hebrew long of anger or of nostrith mercy or bounteousnesse kindnesse which David six and twenty times in one Psalme confesseth to endure for ever Psal. 136. Compare also Neh. 9. 17. Ion. 4. 2. Psal. 103. 7. 8. 9. c. Vers. 7. for thousands that is as Tharg●● Ierusalemy explaineth it for a thousand generations See Exod. 20. 6. The Greek translateth and doing many unto thousands not clearing cleare that is 〈◊〉 will in no wise cleare or acquit hold innocent to wit the guilty person as the Greeke version addeth or as the Chaldee saith them that convert not Also the Ierusalemy Thargum expoundeth it hee will not clear sinners in the day of the great Iudgement The like defect is in Num. 14. 18. Nahum 1. 3. and in other like speeches as Lev. 19. 18. which sometime the Scripture it selfe supplyeth as is noted on Gen. 4. 20. and 24. 33. And these two last attributes are in respect of Gods dealing with the wicked unto whom he imputeth no righteousnesse for their good but inflicteth punishment upon them and theirs unto perdition Yet this his justice upon the wicked is a part of his goodnesse towards his people as it is said The just shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked Psalm 58. 11. visiting that is punishing see Exod. 20. 5. sonnes to wit of the wicked or rebellious as the Chaldee here addeth And Thargum Ierusalemy saith remembring the sinnes of wicked fathers upon the rebellious sonnes unto the third generation and unto the fourth generation Vers. 8. bowed himselfe or worshipped fell prostrate Thargum Ierusalemy expoundeth it he confessed and lauded God See the notes on Exod. 4. 31. Vers. 9. now goe or I pray thee goe to wit with the signes of his presence in the cloudy fiery pillar The Chaldee saith Let the Majesty of the Lord goe By the Majesty or Divine-presence of the Lord which the Hebrewes call She●inah wee may well understand Christ for the Hebrews usually distinguish this from God the Father and say there is no comming before the blessed and most high King without Shecinah R. Menachem on Levit. 10. Our Saviour more plainly saith No man commeth unto the Father but by me Ioh. 14. 6. Of him the ancient Iewes seeme to speake under this name Shecinah though at this day they despise their salvation See before on Exod. 33. 14. 15. and 34. 6. and 14. 19. for it is or though it be a stiffe necked people yet pardon thou c. For in the time of favourable-acceptation it was well with them by Shecinah the Divine-majesty that tooks pitty upon them saith R. Menachem take us for inheritance or inherit possesse thou us which the Greeke translateth we shall be thine This is the blessednesse of a people that God chuseth them to bee his inheritance as Psalm 33. 12. Zach. 2. 12. and God doth inherit or possesse those whom hee subdueth unto his obedience and ruleth over them Psal. 82. 2. Levit. 25. 46. Vers. 10. he said the Greeke explaineth it the Lord said unto Moses strike that is make to wit with thee as the Greeke explaineth it marvels in Greeke glorious things and so the Euangelist useth the word Luke 13. 17. the people rejoyced for all the glorious things that were done by Iesus where the Syriak hath marvelous things So in Iob 5. 9. Exod. 33. 16. This promise seemeth to concerne the marvelous workes which God after did before all Israel in the dayes of Iosua as when the Sunne and moone stood still in the midst of heaven c. Ios. 10. 12. 13. of which it is there said Is not this written in the booke of Iasher which the Chaldee there expoundeth the booke of the Law as being a thing whereof Moses here wrote created the Greeke saith done and creating is the making or doing of a new marvelous and glorious thing as Gen. 1. 1. Numb 16. 30. a fearfull thing or he is fearfull meaning God but the Gr. expounds it they are marvelous things with thee that is as the Greeke translateth to thee meaning all Israel as the words following manifest or with thee meaning Moses that is by thy hand as Paul saith not I but the grace of God with me 1 Cor. 15. 10. Vers. 11. Observe thou or keepe for thy selfe for thine owne good Amorite that is Amorites c. as the Chaldee translateth See Gen. 10. 16. Exod. 23. 23. 28. Verse 12. snare or cause of thy ruine See Exod. 23. 33. Vers. 13. pillars or standing images statues see Exod. 23. 24. groves which they used to consecrate to their gods offring sacrifice under greene trees Deut. 12. 2. 2 King 16. 4. So among other heathens trees and groves were the Temples of their gods saith Pliny hist. booke 12. chap. 1. And in the Romane Lawes of the 12 Tables in the 2 law of Religion it was commanded to have groves in the fields For this cause Israel is here bidden to cut them downe and in Deut. 12. 3. to burne them and were also forbidden to plant any grove or any tree neere unto the altar of the Lord Deut. 6. 21. Vers. 14. other god to the idols of the peoples as the Chaldee expoundeth it Vers. 15. goe a-whoring that is commit idola●●y which is spirituall whoredome Ier. 3. 9. and so the Chaldee explaineth it here to erre after their errors that is their idols he that is the inhabitant aforesaid put for all and every of the inhabitants therefore the Greeke translateth they call and so after Compare Num 25. 1. 2. Prov. 9. 13. 15. Vers. 17. molten gods or gods of metall Hebrew of melting So Levit. 19. 4. Exod. 20. 23. Vers. 18. as I or which I commanded but the Hebrew asher is put for caasher as in Exodus 23. 15. and so the Greeke translateth it here Abib in Greeke the moneth of new fruits See Exod. 13. 4. Vers. 19. is mine or shall be mine that is sanctified unto me see Exodus 13. 2. 12. that which openeth or the first borne as the Greeke and Chaldee here translateth it See Exod. 13. 12. 13. and 22. 29. 30. Vers. 20. with a lambe a living lambe of the sheepe or goats and no other beast as is noted on Exod. 13. 13. and the lambe was to be given to the Priest Num. 18. 8. 15. The Hebrewes say It might be redeemed with a lambe whether male or female unblemished or blemished small or

and the Israelites give them their portion there And if the Priests come not then he separateth it and leaveth it in the cornest●●re And if there be wilde beasts or cattell that wi●● devoure it there and there be none to keepe it from them our wise-men have ordained that they should then bring it to the citie and be payed of the Priest for the bringing of it For if he separate it and leave it for the beasts be profaneth the name of God Maimony in Trumoth ch 12. sect 17 For the practise of these ordinances see Nehem. 10. 35 39. how the people brought their first-fruits and tithes to the nouse of God which they shall give The Law saith not how much they should give but leaveth it to the peoples liberality Howbeit in Ezek. 45. 13. it is written This is the Heave-offring which ye shall heave up the sixth part of an Ephah of an Homer of wheat c. that was the sixtieth part for an Homer contained ten Ephahs Ezek. 45 11. whereupon the wise-men of Israel ordained that none should give for his first-fruits lesse than the sixtieth part The great Heave-offring hath no set measure by the Law for it is said in Deut. 18. 4. The first fruits of thy corne c. But a man may not separate save according to the measure which our wise-men have set c. And what measure is that A good eye that is a liberall person one of forty and a meane eye one of fifty an evill eye that is a niggard one of sixty And he may not give lesse than one of sixty Maimony in Trumoth ch 3. s. 1 2. The like measure they set for the other First-fruits brought into the Sanctuary Maim in Biccurim or First-fruits ch 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Syrach give the Lord his honour with a good eye and diminish not the first-first-fruits of thine hands Ecclus. 35 8. unto Iehovah They were given unto the Lord in that they were given by his appointment to his Priests for their anointing ve s. 8. and service in his Sanctuary therefore they were holy For this cause the Priests were not to receive them after any base or servile manner but as gifts due to the Lord and to them from him and as the Hebrew Canons shew the Israelites were to give them their portion with honour And it was unlawfull for the Priests or Levites to snatch away the heave-offrings or the tithes yea if they did but aske their portion with their mouth it was unlawfull but they were to receive them with honour For at the Lords table they did eat and at his able they did drinke these gifts were the Lords and he did vouchsafe them unto them as it is written I have given unto thee the charge of mine heave-offrings Num. 18. 8. Maimony in Trumoth ch 12. sect 18 c. given unto thee namely for the Priest to eat drink and anoint himselfe with them according to the ordinary use of the creatures The great Heave-offring is given for meat and for drinke and for anointing for anointing is as drinking as it is said And let it enter as water into his inward part and as oile into his bones Psal. 109. 18. And drinking is comprehended under eating that he is to eat that which is wont to be eaten and drinke that which is wont to be drunke and anoint with that which they use to anoint with not with wine or vineger But they anoint with oile that is cleane and burne in lampes that which is uncleane Maim in Trumoth ch 11. sect 1. Who they were that might eat and who might not eat of these Heave-offrings i● shewed in Levit. 22. 3 c. Vers. 13. The First-fruits These were another gift which the people brought into the Sanctuary made consession over them to the Lord and then gave them to his Priest whereof see Deut. 26. 〈◊〉 c. These were paid before all other duties before the great Heave-offring fore-mentioned or the tithes after spoken of in vers 21. The Hebrews say When men separate the Heave-offring and the Tithe they are to separate them in order as he separateth the First-fruits spoken of in Deut. 26. first of all and after them the great Heave-offring and after that the first tithe which was given to the Levites vers 21. and after that the second tithe or tithe of the poore whereof fee Deut. 14. 22 23 28 29. Maim in Trumoth ch 3. sect 23. shal eat it in Greek shall eat them Of the cleane person in the Priests house see vers 11. The eating of these first-fruits was to be onely in Ierusalem the holy Citie and whosoever eateth of that gift wherein holinesse is blesseth God who sanctified them with the sanctification of Aaron and commanded them to eat so or s● Maim in Biccurim ch 1. sect 2. Vers. 14. devoted thing in Hebr. Cherem of this the Hebrewes say some things were devoted absolutely and such are spoken of here and given to the Priests some things were devoted in speciall unto God or to his Sanctuary and they o● the price of them went to the Sanctuary See the Annotations on Lev. ch 27. vers 28. c. shall be thine The use of these is not restrained to the Sanctuary or holy Citie or to the Priests alone but by the Hebrewes these were the Priests due in every place and were common things Maimony in Biccurim ch 1. sect 7. Vers. 15. that openeth the wombe Hebr. every opening of the wombe which the Greeke translateth every thing that openeth every wombe or matrice Hereby the first-borne onely is meant as the Law sheweth in Exo. 13. 2. and such as were males Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeeme that is thou shalt surely or in any case redeeme the father was to give the Priest to take the redemption money It figured the redemption of Gods people called the Church of the first-borne which are written in Heaven Hebr. 12. 23. who are not redeemed with corruptible things as silver and gold c. but with the precious bloud of Christ 1 Pet. 1. 18 19. So being bought from among men they are the First-fruits unto God and to the Lambe Rev. 14. 4. of the uncleane beast this is translated in Greeke of uncleane beasts as implying all sorts elsewhere the Law mentioneth the Asse it may be for an instance Exod. 13. 13. and 34. 20. But the Hebrews say The uncleane bea● spoken of here is the Asse only Maim in Biccurim chap. 12. sect 3. thou shalt redeeme the Asse was to be redeemed with a Lambe or else the owner was to breake the necke of the Asse see the notes on Exod. 13. 13. and 34. 20. The Hebrewes say These two commandements of redeeming it with a Lambe or of breaking the necke of it were of force in every place and at every time and the commandement of redeeming it was before the commandement of

by his spirit for that is it which clean●eth us from all sin 1 Ioh 1. 7. Heb. 9. 13. 14. Vers. 14. in a tent and so by proportion in a house as the Greeke here translateth it for a tent is named because the people then dwelt in tents in the wildernesse But for uncleannesse the Hebrewes say that onely a tent was uncleane and to be sprinkled as is after noted on vers 18. and all that is in the ●ent the pollution by the dead is in this respect above all other pollutions as the Hebrews say The uncleannes of the t●nt is not like other uncleannesses but by the dead onely And whether there come into the tent of the dead man or vessell or the dead be brought into the tent where men or vessels are or that the dead be with men or vessels under the same tent they are uncleane Whether he come wholly into the tent of the dead or come but some part of him he is unclean by the t●nt Though he do but put in his hand or the tops of his fingers c. he is all uncleane c. Whether the dead person be an Israelite or an heathen he defileth by being touched or carried but an heathen defileth not by tent This is by tradition for l●e he saith of the war of Midian whosoever hath touched any slaine Num. 31. 19. and hee mentioneth not there the tent Likewise an heathen is not made uncleane by the dead but an heathen that toucheth the dead or beareth him or commeth into the tent where the dead is loe he is as if he had not touched him And why because he is as a beast that toucheth the dead c. And this is not for the dead onely but for all other uncleannesses every one heathens and beasts are not made unclean by them Ma●m in Tumath meth c. 1. s. 10 11 12 13. uncleane seven dayes This is the ordinary time for the uncleannesse of men or of vessels that are defiled by the dead but those which touch such a defiled man are uncleane but untill evening vers 22. Vers. 15. every open vessell The Chaldee translateth it every open earthen vessell or vessell of potters clay and so the Hebrew Doctors expound this Law as Iarchi saith The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it but in the inside c. So Maimony in Tumath meth c. 21 Of vessels their uncleannes see the annotations on Lev. 11. 32 33. no covering bound upon it in Creeke not bound with a bond upon it by covering some understand a cloth upon it The vessell was so to be stopped that the aire of the tent might not goe into it then both it and all things in it were cleane otherwise they were unclean From hence the Hebrewes gather also by proportiō that if another tent were within the tent of the dead the things in it were cleane because they were hid or covered and likewise if the uncleane thing were swallowed up by a living creature But nothing put up in vessels was free from uncleannesse except the vessell had a covering bound upon it Neither was any thing cleane by being buried in the ground under the tent or house but if an house were uncleane and vessels were hidden in the floore thereof though an hundred cubits underneath they were uncleane Maim in Tumath meth ch 20. Vers. 16. in the face of the field that is in the open field where no tent is there pollution is by touching onely slaine with the sword or with any other instrument the sword is named for an instance Therefore in Num. 31. 19. the law saith more generally whosoever hath killed any person and whosoever hath touched any slaine c. Targum Ionathan here addeth one that is slaine with the sword or the sword wherwith he was slaine So in the Hebrew Canons it is said the sword is as the dead person to wit for defiling him that touched it Maim in Tumath meth c. 5. s. 3. The word sometime is used for wounded though not dead as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say A lim cut off from a living man it is as an whole dead man and maketh uncleane by touching by bearing and by tent though it be but a small lim of a child of a day old For there is no stinted measure of lims as it is written whosoever toucheth in the face of the field one that is slaine with the sword and it is a knowne thing that it is all one whether he be slaine with the sword or with a stone or with other things This teacheth that he is uncleane which toucheth a lim that the sword hath cut off provided that it be a whole lim as it is created of flesh sinews and ●●nes Maim in Tumath meth c. 2. s. 3● or a dead body though not slaine by violence but dying alone abone of a man By reason of this uncleannesse by dead mens bones the Prophet saith When any seeth a mans bone he shall set up a signe by it till the buriers have buried it c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man but the bloud of a living man they say is cleane so long as he is alive Maim in Tumath meth c. 2. a grave or a sepulchre to wit wherin any dead have been buried A grave all the while that uncleannes is within it defileth by touching and by tent as doth the dead person by the sentence of the law Nū 19. 16. And whether one touch the top of a grave or touch the sides of it he is uncleane A field wherein a grave is plowed up and the bones of the dead are consumed into dust that dust defileth by touching and by bearing Maim in Tumath meth c. 2. s. 15 16. Thus the pollutiō by mankind being dead is above all other legal pollutions whatsoever w ch lively sheweth the fruit and effect of sin w ch caused death Rom. 6. 23. and the horror of death holding men in subjectiō until by the voice of Christ they be raised brought out of their graves Ioh. 5. 28 29. The Hebrews say The cause of the uncleannes of the dead is by meanes of the Angell of death the devill that brought poison into man R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne even dead whiles they are alive Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave Psal. 5. 10. so that their corrupt words and sinfull works do infect others 2 Tim. 2. 17 18. 1 Cor. 5. 6. Vers. 17. And they shall take that is some shall take some cleane man as v. 18. for the uncleane to cleanse him of the dust that is of the ashes as the Greeke explaineth it of the burnt ●e●●er of purification for sin Hebr. of the burning of ●●nne that is of the Sin-offering the heifer that

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 ●●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

I in his eyes as one that findeth peace 〈…〉 on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver 〈◊〉 My Vineyard which is mine is before 〈…〉 ô So 〈◊〉 and two hundred to those that keepe the 〈◊〉 thereof Thou that dwellest in the gardens the companions attending to thy voice 〈◊〉 thou me to heare Hee my beloved and bee thou like to a Roe or to a 〈◊〉 of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dre●ch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a ●●es likenes 〈◊〉 a yong Hart on 〈◊〉 of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing i● nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To 〈◊〉 the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here