usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
shalt give of thy brightnesse in Greeke thy glory upon him as referring it to the shining of Moses face spoken of in Exod. 34. 30 35. and so other Hebrewes expound it as Sol. Iarchi here saith This is the shining of the skin of his face and R. Menachem from the judgement of former Doctors saith thus of thine honour and not all thine honour Hereupon they say The face of Moses was like the face of the Sunne the face of Iosualike the face of the Moone Though Iosua had not all the honour of Moses for There arose not a Prophet since in Israel like unto Moses Deut. 34. 10. yet Iesus Christ was counted worthy of more glory than Moses Hebr. 3. 3. may heare that is heare him as the Greeke translateth and so obey his authority Thus it is opened in Deut. 34. 9. Moses had laid his hands upon him and the sonnes of Israel hearkened unto him that is obeyed him which is further manifested by their words unto him in Ios. 1. 16 17 18. Herein Iesus the sonne of Nun was a figure of Iesus the Sonne of God of whom it is written We were eye-witnesses of his Majesty for he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Sonne in whom I am well pleased HEARE YE HIM 2 Pet. 1. 16 17. Matth. 17. 5. Vers. 21. and he shall aske for him that is Eleazar shall aske counsell of God for Iosua in all doubtfull cases in all their warres c. Or and hee shall aske of him that is Iosua shall aske of Eleazar this the Greeke favoureth translating and they shall aske of him the judgement of Vrim or of manifestations by the judgement of Vrim by the brest-plate of judgement wherein were Vrim and Thummim whereof see the Annotations on Exod. 28. 30. Thus Saul enquired of the Lord by Urim but hee answered him not 1 Sam. 28. 6. at his mouth in Chaldee at his word by his understanding Gods mouth or Eleazars mouth speaking from the Lord so in Targum Ionathan it is expounded At the word of Eleazar the Priest they shall goe out But then is implied the Lords word by which the Priest was to give answer for it is a rule among the Hebrew Doctors Every Priest that speaketh not by the Holy Ghost and the divine Majesty residing on him they aske not counsell by him Talmud Bab. in Ioma cap. 7. in Gemara For in such consultations though they inquired by the Priest yet the answer came from the Lord as there is an example in David 1 Sam. 23. 9 10 11 12. shall they goe out out to warre and in againe from the same and so in all weighty affaires which were extraordinary Wherefore it was an over sight in Iosua and Israel that they made peace with the Gibeonites and asked not counsell at the mouth of the Lord Ios. 9. 14 15. he that is Iosua himselfe and all the people Whereas the High Priest with Urim and Thummim Lights and Perfections was a figure of Christ as is shewed on Exod. 28. 30. the Lord by this ordinance signified that all governours and people should have their administrations directed by the mouth of Christ For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. CHAP. XXVIII 1 The Lords oblations are commanded to be offered in the time appointed 3 The continuall Burnt-offerings every day with their Meat and Drinke offerings 9 The offerings in the Sabbath 11 in the beginnings of the moneths 16 at the Passeover 26 and in the day of First-fruits or Pentecost ANd Iehovah spake unto Moses saying Command the sons of Israel and say unto them Mine oblation my bread for my Fire offerings the savour of my rest ye shall observe to offer unto me in his appointed time And thou shalt say unto them This is the Fire offering which ye shall offer unto Iehovah Two hee-lambes of the first yeare perfect day by day for a continuall Burnt-offering The one lambe thou shalt make ready in the morning and the other lambe thou shalt make ready betweene the two evenings And a tenth part of an Ephah of fine flower for a Meat-offering mingled with the fourth part of an Hin of beaten oile The continuall Burnt-offering which was made in mount Sinai for a savour of rest a Fire offering unto Iehovah And the Drink-offering thereof shall be the fourth part of an Hin for the one lambe in the holy place shalt thou cause to be powred out a drink-offering of strong wine unto Iehovah And the other lambe thou shalt make ready betweene the two evenings as the Meat-offering of the morning and as the Drink-offering thereof thou shalt make ready a Fire offering a favour of rest unto Iehovah And in the Sabbath day two hee-lambes of the first yeare perfect and two tenth parts of fine flower for a Meat-offering mingled with oyle and the Drinke-offering thereof The Burnt-offering of the Sabbath in his Sabbath beside the continual Burnt-offering and his Drinke-offering And in the beginnings of your moneths ye shall offer a Burnt-offering unto Iehovah Two bullockes younglings of the herd and one ramme seven he-lambs of the first yeare perfect And three tenth parts of fine flower for a Meat-offering mingled with oyle for one bullocke and two tenth parts of flower for a Meat-offering mingled with oyle for one ramme And a severall tenth part of fine flower for a Meat-offering mingled with oyle for one lambe for a Burnt-offering a savour of rest a Fire offering unto Iehovah And their Drinke-offerings halfe an Hin of wine shall be for a bullocke and the third part of an Hin for a ram and the fourth part of an Hin for a lambe This is the Burnt-offering of the moneth in his moneth through-out the months of the yeare And one goat-buck of the goats for a Sin offering unto Iehovah it shall be made ready beside the continuall Burnt-offering and his Drink-offering And in the first moneth in the fourteenth day of the moneth shall be the Passeover unto Iehovah And in the fifteenth day of this moneth shall be the feast seven daies shall unleavened cakes be eaten In the first day shall be a convocation of holinesse yee shall not doe any servile worke But yee shall offer a Fire offering for a Burnt-offering unto Iehovah two bullockes younglings of the herd and one ramme and seven he-lambes of the first yeare perfect shall they bee unto you And their Meat-offering fine flower mingled with oyle three tenth parts shall ye make ready for a bullock and two tenth parts for a ramme A severall tenth part shalt thou make ready for one lambe throughout the seven lambes And one goat-bucke for a Sin offering to make atonement for you Beside the Burnt-offering of the morning which is
hath beene my helpe Vers. 7 ten times in his sixe yeares service ten here may be put for many times so in Iob 19. 3. given that is suffred See Gen. 20. 6. Vers. 9. God hath so it was not by Iakobs fraud as his brethren unjustly calumniated him vers 1. neither used he that art of putting rods into the troughes Gen. 30. 37. but by Gods direction Vers. 10. a dreame sent of God as Gen. 28. 12. hee-goats and rammes as the Greeke expresly addeth By this he was taught that the generation of cattell in that manner was by the instinct of God for to inrich Iakob grisled or haile-spotted that is having many white spots like haylestones for so the Hebrew and Chaldee words import The Greeke expounds it sprinkled as with ashes It may be also to signifie that this was Gods worke as the haile falleth from heaven Such was the colour of certaine horses that Zachary saw in a vision Zach. 6. 3. Vers. 11. Angel called in verse 13. the God of Bethel that is Christ. So after Gen. 48. 16. The Hebrew Doctors also name this Angell Michael â—irkei R. Eliez c. 36. Vers. 12. he-goats the Greeke againe addeth and rammes cattell or flocke which the Greek translateth sheepe and goats the Hebrew comprehendeth both as Levit. 1. 10. Vers. 13. the God Heb. El Beth-el that is the God of the house of God which the Chaldee expoundeth thus the God which appeared unto thee in Beth-el the Gâ—eeke thy God which appeared unto thee in Gods place God here manifest thâ— that hee accepted the service which Iakob used in consecrating Bethel Gen. 28. 18. 19 22. and was mindfull of his promises there made vers 15. kinred or nativity generation as the Greeke translateth adding moreover and I will be with thee as was in verse 3. Vers. 14 for us or to us these words may imply both that they had no hope of benefit from their father and that they had no mind any longer to continue with him out to depart Compare 1 King 12. 16. and the law in Gen. 2. 24. Laban is set forth in this history as a picture of a man covetous envious injurious unthankfull and unnaturall besides his idolatry and hypocrisie By such a miser was Iakobs faith and patience exercised twenty yeeres Vers. 15. of him or to him meaning that he had dealt with them as strangers rather then as children sold us for fourteene yeeres service by thee our husband eating he hath eaten that is quite eaten up and consumed or greedily eaten Or questionwise should hee eate that is consume us quite For by often changing Iakobs wages hee sought to have inriched himselfe with the extreme poverty of his daughters money Hebr. silver used here generally for their price which hee had turned to his owne profit or figuratively the meats and commodities bought with such money as was due to them for their husband service besides their owne portions Vers. 16. riches the Greeke addeth and glory as verse 1. Vers. 18. substance or gathered-goods see Gen. 12. 5. Thus also Iakobs children went with all their goods out of Aegypt Exod. 10. 26. Padan Aram that is as the Greeke hath it Mesopotamia Vers. 19. Teraphims the Greeke here translateth them Idols the Chaldee Images Laban calleth them his gods vers 30. and that they were images or representations used in divine worship other Scriptures also doe confirme Iudg. 17. 5. and 18. 14. 17. 20 Hos. 3. 4. and it seemeth that idolaters consulted with their gods by them and had oracles Ezek. 21 21. Zach. 10. 2. therefore the Chaldee and Greeke in Hos. 3. 4. translate it declarers or manifesters to weet of hidden things They were greatly displeasing to the true God 1 Sam. 15. 23. and therefore were by the godly rooted out 2 King 23. 24. Sometime the Greeke version keepeth the originall name Theraphein Iudg. 17. and of it the Heathen Greekes framed the word Therapeuein for to signifie the service or worship of their gods and using to consult with such for recovery of their health as Ahazjah did with Beelzebub 2 King 1. 2. they applied the Greek word Therapeuin for to heale oâ— cure diseases An ancient Rabine saith What were those Teraphims They killed a man that was a first borne sonne and tooke off his head and salted it with salt and with oile and wrote upon a plate of gold the name of an uncleane spirit and put it under the tongue thereof and set it up on a wall and lighted candles before it and bowed themselves downe unto it and it spake unto them as it is written in Zach. 10. 2. the Teraphims haue spoken vanitie Pirkei R. Eliezer ch 36. It is more likely they were Images in the shape of men as may be gathered by 1 Sam. 19. 13. 16. Vers. 20. stale from the heart that is stale or conveyed away himselfe without the knowledge or consent of Laban For the heart is the seat of knowledge and understanding Eccles. 7. 25. Prov. 7. 7. So the Greeke here for stale translateth hid and the Chaldee saith Iakob concealed it from Laban The word from is here to be understood as afterward in vers 26. 27. where this speech is opened and sometime the Scripture it selfe supplieth this and the like wants as in 2 Chron. 6. 33. heare thou from the heavens whereas the same speech being written in 1 King 8. 43. the word from is wanting Otherwise to steale the heart meaneth priâ—â—ly to draw the heart and affection unto one as in 2 Sam. 15. 6. Or if here we so read it stale the heart of Laban the meaning is he caried away and deceived him of that which his heart did expect and affect namely more wealth by Iakobs service c. And so it is a Syriak phrase not much differing from that in 2 Cor. 12. 16. I caught you with guile where the Syriak translateth I stale you with guile And stealing is used for carying away Iob 21. 18. Vers. 21. the river Euphrates as the Chaldee explaines it which was betweene Chaldea and Canaan Ios. 24. 2. 3. set his face that is his affections and actions without declining to any other way Therefore the Greeke translateth it hormesen which signifieth an earnest violent running thitherward The like phrase is in Ier. 50. 5. Luke 9 51. 53. Gilead in Greeke Galaad It was a goodly mountaine adjoyning next to Lebanon beneath which mount was a fertile country called also the land of Gilead Ier. 22. 6. Deut. 34. 1. They were stored with balme myrrh and other spicerie Gen. 37. 25. Ier. 8. 22. were very good for feeding of cattell and were afterwards taken from the Amorites and given partly to the sonnes of Reuben and Gad and partly to the sonnes of Manasses for inheritance Song 4. 1. Numb 32. 1. 39. Ier. 50. 19. Deut. 3. 12. 13. 15. 16. There was also a man of this name one of Iakobs posteritie Num. 26. 29. Vers. 22. the third day
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
that in Song 3. 1. 2. 3. thus When the people of the house of Israel saw that the cloud of glorie was removed away and the crowne of holinesse which had been given them at mount Sinai was taken from them then they remained dark as the night and sought the crowne of holinesse which was taken from them but found it not The sons of Israel said one to another let us rise goe and compasse the Tent of the covenant which Moses hath spread without the campe and let us seek information from the face of the Lord and the holy Majestie which is taken away from us c. V. 9. he that is Iehovah spake as in v. 11. out of the cloudy pillar w ch was a signe of favor Ps. 99. 7. V. 10. bowed or worshipped so with humility thāking God for this token of his grace towards them V. 11. face unto face familiarly plainly in his presence and with lively voice as he spake before unto all the people from the mount Exo. 20. which is said to be face to face Deu. 5. 4. Howbeit the Hebr. as R. Menach on this place observe a difference in the words this here being Panim el panim that in Deut. 5. 4. being Panim be panim as implying a different manner of speaking to Moses from that unto all Israel A like phrase is of speaking mouth to mouth Num. 12. 8. So this was a speciall priviledge that Moses had above other Prophets Deut. 34. 10. who had dark visions See this more fully opened on Num. 12. Ioshua in Gr. Iesus the sonne of Naue youngman so called in respect of his service not of yeeres for he was now above 50. yeers old as may be gathered by Iosh. 24. 29. But because ministery service is usually by the yonger sort all servants are called yongmen See Gen. 14. 24. he that is Iesus or Iosua departednot This sense the Greeke plainly yeeldeth but the Hebr. is so understood by some as if Iesus returned with Moses and Iehovah departed not out of the Tent. V. 12. whom or what thou wilt send that is what signe of thy gracious presence which hitherto hath been in the cloud conducting us Exo. 13. 21. 22. The Gr. translateth thou hast not manifested unto me whom thou wilt send with mee See the notes on Exod. 32. 34. by name that is in speciall particular manner as the Greeke translateth it above all men So after in ver 17. V. 13. thy waies This sometime meaneth Gods owne works and administration as Iob. 40. 19. Ps. 77. 20. somtime those things which men are to do and walke in as Exod. 18. 20. Ps. 25. 4. 5 The former sense seemeth here to be ment the Chald. translateth the way of thy goodnesse and the Gr. thus Shew thy selfe unto me let me manifestly see thee that I may find grace before thee and that I may know that this nation is thy people consider Hebr. see V. 14. my presence or my face that is a visible signe of me present which the Chaldee calleth Shecinah used for the divine presence or Majesty of God and Christ dwelling with his people The Greeke translateth my selfe will goe before thee and so the phrase is used in 2 Samuel 17. 11. that thy presence or face goe to battell that is thou in thine owne person In Esay 63. 9. the Prophet mentioneth the Angel of Gods presence or face which saved his people And so some Hebrewes have expounded this here saying The ground of this My presence shall goe is as if he should say the Angel the Redeemer as it is written in Esay 63. And the Angell of his presence saved them And in Malach. 3. 1. the Angel of the Covenant whom yee delight in And he is called the Face or Presence because he is the Face of wrath to consume their enemies And I will give thee rest that thy people shall not be led with the hard measure of judgement but with the absolute measure of mercy according to the meaning of this word in Deuteronomy 25. 19. when the Lord thy God hath given thee rest from all thine enemies R. Monachem on Exodus 33. give thee rest to wit from all thine enemies as is explained in Deut. 12. 10. and so it implyeth the subduing of them as I have given thee rest from all thy enemies 2 Samuel 7. 11. is expounded subdued all thy enemies 1 Chron. 17. 10. Vers. 15. thy presence or thy face The Greeke saith againe If thou thy selfe goe not with us and so it is explained by Moses in verse 16. the Chaldee addeth If thy divine-presence Shecinah goe not with us that miraculous workes may bee done for us It implieth Gods care and protection of his people by Christ as is before noted who is the expresse-image of Gods face or person Hebr. 1. 3. Compare Psal. 31. 21. Verse 16. here or now the Greeke translateth shall it be knowne in deed or truely marvellously separated severed and exempted to some marvellous and excellent use the Gr. translateth shal be made glorious Compare Ex. 8. 22. Ps 4. 4. from all or above all as the Gr. saith above all nations This Moses respecteth in Deut. 4. 7. for what nation is so great who hath God so nigh unto them c. V. 17. I know thee by name the Gr. expoundeth it I know thee above all men So in verse 12. Vers. 18. thy glory hereby he meant the face of God as after is explained in vers 20. that is a plain and manifest knowledge of God as men are plainly discerned one from another by the face The Hebrewes unfold it thus What was that which Moses our master sought to attaine unto when hee said I PRAY THEE SHEVV ME THY GLORIE He requested to know the truth of the being or Essence of the holy blessed God untill that he were known in his heart like as a man is knowne whose face is seene and whose forme is ingraven in ones heart so as that man is distinguished or separated in his knowledge from other men So Moses requested that the Essence of God might be distinctly knowne in his heart from the Essence of other things so that he might know the truth of his Essence as it is But God answered him that the knowledge of living man who is compounded of body and soule hath no ability to apprehend the truth of this thing concerning his Creator Maimony in Misneh in Iesudei hatorah c. 1. s. 10. Ver. 19. my goodnesse The Chaldee expounds it my glory and the Greek I will passe before thee with my glory The goodnesse or good things or God is that wherewith his people are satisfied Ier. 31. 14. Psal. 65. 5. the name Thargum Ierusalemy addeth the good name This promise was fulfilled in Exod. 34. 6. The Hebrewes explaine it thus I will proclaime before thee my great name which thou canst not see R. Menachem on Exod. 33. bee gracious or have mercy on as the Gr. translateth which
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
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
of the Law were a midle wall of partition as Paul nameth them Ephes. 2. 14. behind which Christ standeth speaketh and sheweth himselfe though more obscurely But we may best apply it to our owne wall meaning of the heart as the Prophet speaketh of the walls of his heart Ier. 4. 19. which the Greek there translateth the senses of his heart and it agreeth with that saying Behold I stand at the doore and knocke c. Revel 3. 20. For the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till they be pulled down reformed according to the knowledge of God And so it is prophesied of Christ that he should unwall or cast downe the walls of all the sonnes of Seth Num. 24. 17. that is as the Apostle openeth should by the preaching of the Gospell pull downe strong holds cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4. 5. looking through or looking in at the windowes this word used onely here and in Psal. 33. 14. and Esay 14. 16. signifieth a looking narrowly and an intentive observation of that which is done or suffered by others So it noteth Christs providence and care of his Church and all her wayes to see how shee would accept of him and his word flourishing or blossoming that is shewing himselfe as a floure sweet pleasant amiable to teach that Christ commeth not unto his without profit and comfort to their soules For as hee is all gracious so hee profereth grace to his Church The Greeke translateth it looking in agreeable to the former word lattesses a word not elsewhere used in the Hebrew but the Chaldee useth it for windowes as in Ios. 2. 21. And as windowes and lattesses doe both serve to let in light into the house so according to the former interpretation they may here bee applyed to Christ through whom grace shined in his humane nature or to his ordinances through which the light of grace shineth unto us as by his Word Seales of the Covenant c. or to the hearts of his people into which he conveyeth heavenly light But his looking in to his Spouse through these betokeneth also his secret observation of her and all her doings for things which one doth secretly unespyed are said to be by looking out at the window as in Prov. 7. 6. c. Ge. 26. 8. And as for her she seeth him not plainly but as through windowes and lattesses for in this life wee know but in part and now we see through a glasse darkly 1 Cor. 13. 12. The Chaldee referreth this speech to Gods respect of his people when they kept the Passeover in Aegypt Exod. 12. which was a figure of Christ our Passeover sacrificed for us 1 Cor. 5. 7. Vers. 10. answered or spake She telleth here the end and fruit of Christs swift comming to call her by his Word and Spirit from her present estate and place of affliction unto a better or from that slouth or security wherein shee lay to follow him in the faith and love of his Gospell for when we with open face behold as in a glasse the glory of the Lord we have also this grace added that we are changed into the same image from glory to glorie even as by the Spirit of the Lord 2 Cor. 3. 18. Rise up thou or Rise up for thy selfe and for thy good so after Come away for thy selfe Sitting or lying still fitteth not with a Christian in this life who is called to runne the way of Gods commandements Psal. 119. 32. and to follow the Lambe whithersoever he goeth Rev. 14. 4. By our owne default and negligence we want the comforts of Christ and his communion but this our sinne is reproved and made manifest by the light Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 13. 14. Hereunto Christ calleth us with words of love and kindnesse come thou away or goe thou or get thee away Such words God used to Abraham when he called him out of his Country Genesis 12. Vers. 11. Winter a time of cold hardnesse storme and tempest wherein flowers and fruits are consumed travell is difficult for then God casteth forth his yee like morsels who can stand before his cold Psal. 147. 17. Therefore Christ saith Pray that your flight be not in the winter Mat. 24. 20. raine is over or is changed that is past away and faire wether come in the place Raine in winter is an hindrance of travell or going abroad as appeareth also by Ezr. 19. 9. 13. These things may be applyed to outward troubles and grievances in this life by the malice of the world as when Israel was in the bondage of Aegypt and of Babylon and after were released likewise to the spirituall winter raine and rage of Antichrist after which the graces and fruits of the Gospell beganne to flourish againe May also signifie the afflictions of soule wherein feares and sorrowes are stirred up like tempests by the wrath of God caused by sinne discovered and stirred up by the Law Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christs comming are done away Rom. 7. 25. For that man is an hiding place from the wind and a covert from the tempest Esay 32. 2. and through him we being justified by faith have peace with God Rom. 5. 1. and his Tabernacle is for a place of refuge and for a covert from storme and from raine Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer Rev. 7. 16. 17. Vers. 12. The flowers or The flourishîng things the flowerings appeare A description of a pleasant and fruitfull Spring after a dolefull winter signifying Christs gracious and comfortable gifts for the delight and benefit of his Church after the removall of the former evils These flowers may bee understood both of the Saints themselves which now beganne to hold up their heads and of the graces of the spirit wherewith they are adorned for their mutuall comfort whiles the joyfull tidings of the Gospell are discovered unto the consciences of afflicted sinners to assure them of the favour of God Thus unto Pharaohs Butler in prison was signified his restoring to his former good estate by a dreame of vine branches that budded blossomed and brought forth grapes Gen. 40. 9. 10. 13. And when God promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. and they of the citie shall flourish like grasse of the earth Psal. 72. 16. the earth which being naturally dry and barren and cursed for mans sinne Gen. 3. is by the blessing of God and by meanes of the raine and deaw of heaven made fruitfull and this is applyed unto our sinfull barren nature
and the fruit groweth not among the leaves but on the top of the branches as historians doe record Pliny l. 13. c. 5. So Christ if it be understood of him going up and taking hold of the boughes both signifieth it to be his owne possession and sheweth his care and love to looke unto it and to purge the branches that they may beare more fruit as the Father doth the fruitfull branches of the Vine Ioh. 15. 1. 2. and likewise to injoy and accept of the gracious fruits of his Spouse with whom he will now continue Or taking it as before for the speech of the faithfull Company it meaneth their purpose and indeavor to partake of the heavenly fruits which this Church bringeth forth be as clusters or shall be as clusters and thus it is an assurance or promise of blessing to her from the Lord filling her with the juice or grace that shee shall neither be barren nor unfruitfull in the knowledge of Christ 〈◊〉 Pet. 1. 8. but as is promised He will cause them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. But it may be taken also as a wish and let thy brests I pray thee be as clusters of the Vine that is have not thou a miscarrying womb and dry brests as Hos. 9. 14. but grow in grace and in knowledge be not an empty vine as Israel was of old Hos. 10. 1. Leave 〈◊〉 thy wine which cheereth God and man Iudg. 13. but be filled with the Spirit that we may sucke and be satisfied with the brests of thy consolations Esay 66. 11. the smell of thy nose 〈◊〉 apples her nose commended for the forme in vers 4. denoted her good cariage and courage for the truth The smell odour or sent the 〈◊〉 meaneth the good report and â—ame thereof 〈◊〉 broad which is comfortable as a sweet 〈◊〉 Or by the smell of her nose may be understood the breath comming out of her nostril that it should be sweet And so not onely her outward behaviour should be commendable but the hidden man of the heart uncorrupted that the breath or spirit proceeding from within be pure and God may manifest the smell or favour of his knowledge by her in every place 2 Cor. 2. 14. as the favour of life unto life and like the savour of apples which refresh those that languish and are sicke of the love of Christ as Song 〈◊〉 5. Vers. 9. thy palate or the roofe of thy mouth in Greeke thy throat The palate 〈◊〉 ones owne use is to 〈◊〉 and discerne 〈◊〉 in Iob 34. 3. the palate 〈◊〉 out for others it is the instrument of speech as in Prov. 8. 7. my palate shall speake truth This latter use seemeth here to be meant that her palate to weet her speech and doctrine should be like good wine to comfort and revive bitter and heavy hearts Prov. 31. 6. the good wine that is the best most excellent sweet and wholesome wine as the good oyle Psalm 133. 2. is the best sweetest and most precious oile The comfortable doctrines of the Gospell are likened to wine Esay 55. 1. 2. 3. Prov. 9. 2. 5. See the notes on Song 1. 2. that goeth to my beloved a commendation of the good wine from the effects that it is pleasing unto God and profitable unto men For by the Beloved usually in this Song is meant Christ by going to righteousnesses or according to righteousnesses that is going aright straightly or directly is signified the nature of pure wine manifesting the goodnesse by the moving and springing in the cup whereby it is discerned to bee the right and naturall wine and is pleasing to them that drinke it The like phrase Solomon used in Prov. 23. 31. Looke not on the wine when it is red when it giveth his colour in the cup when it goeth or walketh that is moveth it selfe in righteousnesses as there the nature of the most pure and generous wine is described whereby men are allured to drinke thereof so here the right wine the pure and wholesome doctrine out of the mouth of the Spouse is declared by the company of Beleevers to bee pleasing and right in the eyes of Christ their Beloved It may also intimate how the Spouse filled with the Spirit rather then with wine Ephes. 5. 18. her speeches should tend to lead all unto Christ and unto righteousnesses that is faith in him and righteous workes which he requireth us to walke in causing to speake that maketh to speake or giveth utterance to the lips of those that are a sleepe or speaking in the tips c. This is the other effect of the Spirit that as wine maketh men talkative Prov. 23. 29. so the Spirit maketh men to utter the mysteries of God as the disciples when some thought they were full of new wine prophesied and spake with other tongues the great workes of God as the Spirit gave them utterance Acts 2. 4. 11. 13. c. By sleepers here are meant sinners awaked and quickned by the word preached as it is said Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 14. And so it was promised Thy dead men shall live my dead bodies shall arise awake and fing ye that dwell in dust Esay 26. 19. And Fzekiel by prophesying raised to life the dead bones of the house of Israel Ezek. 37 which also the Chaldee paraphrast alledgeth in opening this place And not only dead men which are said to be asleepe Dan. 12. 2. but others also that live and through negligence or security fall asleepe as the Spouse acknowledgeth of her selfe in Song 5. 2. are inabled by this spirituall wine to speake for having drinke thereof they forget their poverty and remember their misery no more as Prov. 31. 6. 7. So God promising to restore comforts unto Israel and to his mourners saith that he createth the fruit of the lips peace peace c. Esay 57. 18. 19. Vers. 10. I am my Beloveds Here the Spouse as full of the wine of grace and consolation from the Lord testifieth her assurance by faith that shee is Christs and so an heire of salvation by promise Gal. 3. 19. See before in Song 2. 16. and 6. 3. his desire his desirous affection the Greeke interpreteth it his conversion or turning is towards me This manner of speech was used before when God chastning the woman for her sin said thy desire shall be unto thy husband Gen. 3. 16. but now this woman being renued by grace and espoused unto Christ as to an husband 2 Cor. 11. 2. rejoyceth that his desire is unto her And this appeareth by the whole scope of this Song and especially by those words in Chap. 2. 14. and 4. 9. 10. and 7. 5. So contrary each to other are our naturall sinfull state and our estate by grace in Christ. Verse 11. into the field or into the