his secret parts See the annotations on Exodus 28. 4. c. fitly-girded the Greeke saith tyed-fast a signe of making him strong and ready in heart to doe his service see Exod. 29. 5. Vers. 8. the Breast-plate called the Breast plate of judgement the making and meaning whereof is shewed on Exod. 28. 15. c. Urim and Thummim that is Lights and Perfections in Greek Manifestation and Truth see Exod. 28. 30. These ornaments of the high Priest figured the perfection of all graces in Christ whom the legall Priests typed Heb. 5. 1. 5. c. Vers. 9. crowne of holinesse the holy diademe on which these words Holinesse to Iehovah were graved whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling by the gifts of Gods spirit upon him and figured Christs mediation for his Church for now Aaron did beare the iniquity of the holy things which the sonnes of Israel should hallow in all the gifts of their holy things c. Exod. 28. 38. Vers. 10. the anoynting oyle called the oile of holy anointing it was made of Mirrhe Cinamon Calamus Cassia and oile olive Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ and his Church Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times to signifie a full sanctification see the notes on Levit. 4 6. Vers. 12. head and it ran down upon his beard and on the coller of his garments Psalme 133. 2. This anointing signified the graces of Gods spirit whereby their ministration of Gods word became a sweet savour unto God in them that heard it 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him as is said in Targ. Ionathan and first â—e poured it upon his head and afterwards put it betweene his eye browes and drew it with his finger from the one to the other saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring Hebr. the sin-bullocke see Exod. 29. 10. c. layed or imposed their hands so renouncing and disburdening themselâ—â—â— of their sinnes which now were imputed to the sacrifice a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it whereby Christs death for sin was shadowed for without shedding of blood is no remission Hebr. 9. 22. 28. hornes of this rite see Levit. 4. 7. 25. and Exod. 29. 12. purified or clensed-from sinne see the notes on Exod. 29. 36. the blood that which remained sanctified it the Altar was by these rites sanctified that from thenceforth atonement might be made for the sins of the people by the sacrifices that should daily be offred thereon for after this the Altar sanctified the gifts and oblations upon it Mat. 23. 19. Vers. 16. fat or suet see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver said in Levit. 3. 4. 10. to be the caule above the liver And they used to take a little of the liver with the caule as the Hebrewes doe record Maimony treat of Offring the sacrif chap. 1. Sect. 18. Vers. 17. without the campe a figure of Christ suffering without the gate of Ierusalem Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring the law and signification hereof see in Levit. 1. and Exod. 29. 15. c. Here for the Priests as the former Sin-offring taught them to have Christ for their justification and atonement for the forgivenesse of their sins so this Burnt-offring taught them to exspect by Christ their transformation by the renewing of their minde to present their reasonable service even their bodies for a living sacrifice holy and acceptable unto God Rom. 12. 1. 2. Vers. 21. of rest in Greeke of sweet-odour in Chaldee to be accepted with favour See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand that is as the Greek saith of perfection or of consecration see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring as Sol. Iarchi here saith The ram of filling the hand is the ram of Peace offrings or of perfections for they filled aâ—d perfected the Priests in their Priesthood It signified a sanctification of their calling office administration by the sacrifice of Christ whom Paul calleth the Consecrator Heb. 12. 2. through whom they should with thankefulnesse and joy performe the worke of their ministerie Vers. 24. foot these rites signified both the sufferings of Christ whose hands and feet where pierced and how the Priests should in Christ bee sanctified to heare receive the word from God to administer the same unto others and to walke themselves accordingly See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood that is all the residue of the blood as in Thargum Ionathan is explained which being sprinkled on the Altar figured the perfection of their consecration to bee in Christ. V. 25. the rumpe or tayle whereof see Lev. 3 9. Vers. 26. oiled Hebr. bread of oile meaning tempered with oile as Exod. 29. 2. wafer which also was unlevened and anointed with oile Ex. 29. 2. These Meat-offrings of the Priests signified now they and their service of God should be without leaven of hypocrifie errour wickednesse with sincerity and truth and with the gracious oile of his spirit given up unto God acceptably in Christ Esay 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 â—oh 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved that is moved to and fro of these and their signification see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring this Sol Iarchi expoundeth after the Burnt-offring adding withall and we finde not that the shoulder of the Peace-offring was offred in any place saving in this For usually the shoulder as well as the Breast was given to the priest Levit. 7. 32. 33. 34. Here Moses who was Priest extraordinarily hath the breast onely v. 29. Vers. 29. part or to Moses for a part or portion see Exod. 29 26. Vers. 30. upon the Altar which sanctified the things upon it and figured Christ from whom they were to receive blood for atonement and justification and oile of grace for sanctification that both their persons office and administration might be acceptable unto God his Father Vers. 31. at the doore which the Greeke explaineth in the court see before on verse 3. In Exod. 29. 31. it is called the holy place and in verse 32. the doore of the Tent. 〈◊〉 commanded Moses speaketh this in the person of God whose commandement it was Exod. 29. 32. The Greeke for more plainnesse translateth as it was commanded me Else-where the holy Ghost translateth an active passively see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder which cannot be eaten that night but remaineth till the morning Exodus 29. 34. Vers. 33. day of fulfilling that is the
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
in Iesudei hatorah chap. 3. sect 8. The name of the Sunne is spiritually applied unto Christ Mal. 4. 2. whose face appeared like the Sunne shining in his strength Rev. 1. 16. ac whose death this created Sunne was darkned at noon day for the space of three houres Amos 8. 9. Mar. 27. 45. with him this spirituall Sunne his Church is cloathed Revel 12. 1. and shall shine also as the Sun in the kingdome of heaven Mat. 13. 43. lesser or little light that is the Moone called in Hebrew of her faire whitenesse Lebanah Song 6. 9. and of refreshing the earth with her coole influences Iaroach Deut. 33. 14. starres which also are for to rule the night Psal. 136. 6. called starres of light Psal. 148. 3. Of these some are fixed other some wandring starres or planets whereunto unstable men are compared Iude verse 13. The starres differ one from another in glory 1 Cor. 15 41. and are not for man to number Genes 15. 5. but GOD counts their number and calleth them all by names Psalm 147. 4. and with them he hath by his spirit garnished the heavens Iob 26. 13. Some of the starres or constellations have names in holy scripture as Ash Cosil Cimah and Mazzaroth or Mazzaloth Iob 9. 9. and 38. 31. Amos 5. 8. 2 King 23. 5. which wee call by other names Arcturus Orion Pleides Planets and Signes in the Zodiake They might well bee Englished water-starres winter-starres Thunder-starres and the like for by their rifing and influences stormes tempests faire and pleasant weather c. doe proceed by the disposition of God Consider those places Iob 38. Am. 5. Verse 17. set Hebr. gave them which word is often used for setting or putting as I have given my spirit Esa. 42. 1. that is I have put it Math. 12 18. It signifieth also a firme setling as thou hast giuen thy people 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written thou hast confirmed thy people Accordingly David sayth that God hath firmly constituted the Moon Stars Psal. 8. 4. Of the Stars with their orbes and sphaeres the Hebrew Doctors write thus The sphaeres are called Heavens and the Out-spred firmament c. and there are nine sphaeres that which is nearest unto us is called the sphaere of the Moone and the next above it is the sphaere wherein is the Starre called Cocab or Mercurie And the third sphaere is that wherein Nogah or Venus is The fourth sphaere hath in it the Sunne the sift Maadim or Mars the sixt hath in it the starre Tsedek or Iupiter the seventh Shabthat or Saturne and the eighth sphaere hath in it all the other starres that are seene in the firmament The ninth sphaere is that which turneth about every day from the east to the west and it compasseth all ronâ—â— about c. The starres that are all in that one 〈◊〉 sphaere although they be one above another yet because the sphaeres are pure and cleare as chrystall and as Saphire therefore the starres in the eighth sphaere are seene underneath the first sphaere c. None of the sphaeres are either light or heauy or coloured redl or blacke or of any other colour and whereas wee see them of a blew colour it is onely to the appearance of the eye by reason of the height of the ayre Also they have neither tast nor smell because these accidents have no place but in bodies that are beneath them Maimony in Misn. treat Iesudei hatorah chapt 3. sect 1. 3. V. 18. over the day or as the Greeke translateth to rule the day for by their successive courses the light is dispensed of God unto the world by day and by night Ier. 31. 35. Vers. 20. the moving thing or as the Greeke translateth creeping things But the Hebrew Sherets is more large then that which wee call the creeping thing for it conteyneth things moving swiftly in the waters as swimming fishes c. Lev. 11. 10. and on the earth as running weasels mise c. Lev. 11. 29. and fowles also flying in the ayre Levit. 11. 29. Moving things in the waters there are innumerable one argument of Gods praise in Psalm 104. 25. Soule named in Hebrew nephesh of breathing and the scriptures apply this word not onely to mankinde but to all creatures that live and the breath of them as here and in Iob 41. 21. The Hebrewes say The soule of all flesh is the forme thereof which God hath given thereunto Maimony in Iesudei hatorah chap. 4. sect 8. V. 21. Whales or Dragons the Hebrew Tannin is used for both These are the greatest creatures in the waters one kinde of them called Levjathan is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights Ion. 1. 17. And humane writers testifie that into the riuer of Arabia there have come Whales 600. foot long and 360. foot broad Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales These Whales and Dragons are used in Scripture to signifie great Princes Psal. 74. 13. Ezek. 29. 3. creeping The Hebrew remes which hath the name of treading is also largely used for things creeping on the earth or swimming in the waters Levit. 11. 44. 46. Gen. 1. 25. V. 22. Blessed that is gave power to conserve their kinde by generation and to increase unto many for so the word blessing is often applied unto multiplication Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used for Gods gracious giving of all good things earthly or heavenly Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God that is called blessing also see Gen. 14. 19. 20. V. 24. cattell in Greeke it is translated foure-footed beasts The Hebrew Behemah is generally all beasts of the greater sort whereof the Elephant is called Behemoth Iob 40. 15. The Apostle once translateth it in Greeke Therion which properly is wilde beast Heb. 12. 20. from Exod. 19. 13. beast or wilde-beast named in Hebrew of life or livelinesse which is most seene in the wilde beasts In Perkei R. Eliezer chap. 11. the Iew Doctors say These that were created out of the earth their soules and their bodies were of the earth and when they dye they returne to the place where they were created as it is sayd in Psal. 104. 29. thou takest away their spirit they dye â—and another Scripture saith Eccles. 3. 21. and the spirit of the beast that goeth downward to the earth Vers. 26. Let us This is meant of the three in heaven the Father the Word and the holy Spirit which three are one 1 Iohn 5. 7. Hereupon hee is called God our makers Iob 35. 10. Psal. 149. 2. After the world was made and garnished the holy Trinity mentioneth the making of man the excellentest creature under heaven he is fearfully and marvellously made Psal. 139. 14. Man or earthly man in Hebrew Adam so called of Adamah that is
signe unto men that they should enter into his Rest or Sabbatisme Heb. 4. 9. and that the Lord their God doth sanctifie them Ezek. 20. 12. and thus the Sabbath was made for man Mar. 2. 27. and made Heb. to make that is to exist be and that perfectly and gloriously as by divine power of creation Or rather created and made perfectly and excellently for so the Hebrew phrase may be explained as in 1 Chro. 13. 9. Vzza put forth his hand to hold the Arke for which in 1 Sam. 6. 6. is sayd and held it So in Exod. 17. 10. Making also is often used for perfecting polishing magnifying Exod. 36. 2. Ezek. 41. 18. 19. 1 Sam. 12. 6. Psalme 118. 24. The Greeke translateth which GOD had begun to make V. 4. the generations the Greeke turneth it the booke or storie of the generation that is of the procreation or making of the world and of the accidents that fell out in time after So other scriptures speake of the begetting and gendering of the dew and frost Iob 38. 28. 29. of the bearing and bringing forth of the earth Psal. 90. 2. and of that which a day may bring forth Prov. 27. 1. the day that is the time so day is used for the time wherein any thing is done as the day of salvation 2 Cor. 6. 2. this thy day Luk. 19. 42. and sundry the like Iehovah This is Gods proper name Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. 11. 17. 16. 5. by He that is that was and that will be or is to come It commeth of Havah he was and by the first letter I it signifieth he will be and by the second Ho it signifieth hee is This the Hebrew Doctors acknowledge for R. Bechai on Exodus fol. 65 saith that these three times past present and to come are comprehended in this proper name Iehovah as is knowne unto all It implieth also that God hath his being or existence of him-selfe before the world was Esa. 44. 6. that he giveth being unto all things for in him they both are and consist Act. 17. 25. that he giueth being to his word effecting whatsoever he speaketh Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord which is Gods name of his sustentation and dominion whereas Iehovah is his name of existing or being to which agreeth that name Ehjeh I am or Will be Exod. 3. 14. and Iehovih Gen. 15. 2. and Iah Exod. 15. 2. Howbeit the Greeke version turneth Iehovah Lord as well as Adonai and the New Testament often followeth the same as the Lord sayd to my lord Math. 22. 44. for that which is in Hebrew Iehovah sayd to my lord Psal. 110. 1. and many the like Which is to be observed in the Apostles writings for the understanding of sundry speeches as Ro. 10. 9. if thou shalt confesse that Iesus is the Lord that is Iehovah as he is named in Ier. 23. 6. So in 1 Cor. 12. 3 no man can say that Iesus is the Lord that is Iehovah but by the holy Ghost Many times they use God in stead of this name Iehovah as 2 Sam. 7. 3. Iehovah is with thee for which in 1 Chron. 17. 2. is written God is with thee 2 King 11. 10. the house of Iehovah for which in 2 Chron. 23. 9. is the house of God So the mouth of Iehovah Deut. 8. 3. is interpreted the mouth of God Math. 4 4. and beleefe in Iehovah Gen. 15. 6. is beleefe in God Rom. 4. 3. Iam. 2. 23. Iehovah hath given me Esa 8. 18. is God hath given me Heb. 2. 13. And this is the name not onely of God the Father but also of the Son and of the Holy Ghost as in Ioh. 12. 40. 41. Acts 28. 25. 26. compared with Esai 6. The Iewes at this day hold it unlawfull to be pronounced so as it is written but read Adonai Lord for it But in the sanctuarie they grant it was pronounced when the Priest blessed the people according to the law in Num. 6. 23. 27. Talmud in Sotah ch 7. fol. 37. Verse 5. plant or tree as the Chaldee interprets it A generall word therefore the Greeke translateth it greene thing before it was or which was not yet neyther should have beene had not God made them by his word who still causeth such things to grow Psal. 104. 14. caused it to rayne which rayne is the ordinary meanes to make the earth fruitfull Iob 38. 26. 27. Heb. 6. 7. And this is spoken of God because none but hee can give rayne Ier. 14. 22. Verse 6. And a mist or vapour the Chaldee calleth it a cloud the Greeke a fountaine As being the originall matter of the rayne for by vapours ascending from the earth and sea rayne is ingendred and powred out on the earth Psalme 135. 7. Amos 5. 8. 1 King 18. 44. V. 7. formed man or the earthly man Adam Hereupon it is sayd we are the clay and thou Lord our former or potter Esa. 64. 8. dust or mould that is of the dust as Eccles. 3. 20. but the speech is forcible noting mans base originall whereof he was after put in minde Gen. 3. 19. and we all Eccles. 12. 7. Hereupon Paul sayth the first man was of the earth dustie 1 Cor. 15. 47. and wee are sayd to dwell in houses of clay and to have our foundation in the dust Iob 4. 19. inspired or blew This sheweth mans spirit not to be of the earth as his bodie but of nothing by the insufflation of God and so differing from the spirit of beasts as Solomon observeth Eccles. 3. 21. This word is used also when Christ for to make men new creatures by the preaching of the Gospell inspired his Apostles with the holy Ghost Ioh. 20. 22. The Rabbines say The forme of the soule of man is not compounded of the elements c. but is of the Lord from heaven Therefore when the materiall body which is compounded of the elements is separated and the breath perisheth because it is not found but with the body and is needfull for the body in all the actions thereof this essentiall forme is not destroyed c. but continueth for ever even for ever and ever This is that which Solomon by his wisedome sayd in Eccles. 12. 7. and dust shall returne unto the earth as it was and the spirit shall returne unto God who gave it Maimony in Misn. in Iesudei hatorah ch 4. s. 9. breath of life or spirit of lives whereby is intimated one spirit or soule to be in man which hath sundry faculties and operations The breath here is in Hebrew Neshamah which hath affinitie with Shamajim heavens usually it signifieth eyther the breath of God or of men not of other things and so it is put for mans minde or reasonable soule and the Latine word Mens minde is of the same consonant letters that the Hebrew and of it derived
ANd it was when men began to multiply on the face of the earth and daughters were borne unto them That the sonnes of God saw the daughters of men that they were faire and they tooke unto them wives of all which they chose And Iehovah said My spirit shall not strive with man for ever for that he also is flesh and his dayes shall be an hundred and twentie yeeres There were Giants in the earth in those dayes and also after that when the sonnes of God went-in unto the daughters of men and they bare children to them they were mighty men which were of old men of name And Iehovah saw that the wickednesse of man was much in the earth and every imagination of the thoughts of his heart was onely evill every day And it repented Iehovah that he had made man on the earth it grieved him at his heart And Iehovah said I will blot-out man whom I have created from the face of the earth from man unto beast unto the creeping-thing and unto the fowle of the heavens for it repenteth me that I have made them But Noe found grace in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THESE are THE GENERATIONS OF NOE Noe was a just man perfect in his generations Noe walked with God And Noe begat three sonnes Sem Cham and Iapheth And the earth was corrupt before God and the earth was filled with violent-wrong And God saw the earth and loe it was corrupt for all flesh had corrupted his way upon the earth And God said unto Noe An end of all flesh is come before me for the earth is filled with violent wrong from the face of them and behold I destroy them with the earth Make for thee an Arke of Gopher trees nests shalt thou make in the Arke and shalt pitch it within and without with pitch And this the fashion which thou shalt make it of three hundred cubits the length of the Arke fifty cubits the bredth of it and thirty cubits the height of it A cleare-light shalt thou make to the Arke and in a cubit shalt thou finish it from above and the doore of the Arke shalt thou set in the side thereof with lower second and third stories shalt thou make it And I behold I doe bring the Flood of waters upon the earth to destroy all flesh which hath in it the spirit of life from under the heavens every-thing that is in the earth shall give-up the ghost But I will stablish my covenant with thee and thou shalt enter into the Arke thou and thy sonnes and thy wife and thy sonnes wives with thee And of every living thing of all flesh two of every sort shalt thou bring into the Arke to keep alive with thee they shall be male and female Of the fowle after his kinde and of the beast after his kinde of every creeping thing of the earth after his kind two of every sort shall come unto thee to keepe them alive And take thou unto thee of all meat that is eaten and thou shalt gather it to thee and it shall bee for thee and for them for meat And Noe did according to all that God commanded him so did he Annotations MEn Hebr. Adam put generally for men as the Greeke translateth and the last words of this verse doe confirme so the Chaldee saith the sonnes of man The posterity of Kain is hereby meant who increased faster then Seths did and sought so to doe by taking moe wives Gen. 4. 19. Vers. 2. the sons of God the men of the Church of God for unto such Moses saith ye are the sonnes of Iehovah your God Deut. 14. 1. so 1 Ioh. 3. 1. The name God in Hebrew Aelohim is in the forme plurall and sometime Princes are so named Exod. 21. 6. Psal. 82. so the Chaldee here translateth the sonnes of Princes understanding as I thinke Seth and the other Patriarchs daughters of men meaning of Kains posterity that were out of Gods Church Gen. 4. 14. and because they were not borne againe of God by the immortall seed of his word 1 Ioh. 3. 9. 10. 1 Pet. 1. 23. they continued children of the old Adam and naturall man still So Paul saith 1 Cor. 3. 3. walke ye not as men that is as unregenerate men fayre or goodly Hebr. good to weet of countenance as is expressed Gen. 24. 16. the Chaldee translateth it fayre tooke unto them that is tooke to themselves and regarded not the counsell of their godly parents who should by right take wives for their children nor the will of God whose law after forbad such prophane mariages Deut. 7. 3. 4. The like is noted of Esau Gen. 26. 34. 35. and 28. 8. 9. Thus corruption grew in families which they chose that is which they loved and liked following their owne affections So my chosen Esay 42. 1. is interpreted my beloved Mat. 12. 18. and choosing is often used for liking or delighting Ps. 25. 12. and 119. 173. Esay 1. 2. and so the Chaldee translateth it here Into this sinne Solomon also sâ—ll 〈◊〉 King 11. 1. 2. Vers. 3. my spirit This is that holy spirit of Christ by which he preached in the Patriarches and especially in Noe to the disobedient spirits of the olde world 1 Pet. 3. 18. 19. 20. 2 Pet. 2. 5. not strive or not judge that is not contend in judgement for so this word is elsewhere also used Eccles. 6. 10. and may here import both contending by preaching disputing convincing in the mouthes of the Patriarches as Nehem. 9. 30. and by inward motions and checks of conscience which his spirit gave them for their sinnes against which they that struggle fall into the sinne against the holy Ghost despiting the spirit of grace Heb. 10. 29. So the Spirit of God is sayd to be tempted resisted grieved Acts 5. 9. and 7. 51. Esay 63. 10. Ephes. 4. 30. with man or in man implying both the contending of the Prophets outward and of Gods spirit inwardly as before is observed Here the Church declined is called man or Adam to note their corrupt estate The Greek traÌ„slateth it my Spirit shall not continue in these men The Chaldee paraphraseth This evill generation shall not continue before me for ever understanding as it seemeth by the Spirit mans naturall soule and life which God would take away by the Flood he also that is these also which are my peculiar professant people is flesh that is is fleshly not having the spirit but walking after their owne lusts as Iude vers 19. 16. The flesh and the Spirit are also thus opposed Rom. 7. 5. 6. and 8. 8. 9. Gal. 5. 16. 17. So the Chaldee here saith For that they are flesh and their workes evill And this is the state of all men in their first birth for that which is borne of the flesh is flesh Ioh. 3. 6. 120. yeares meaning that so long time by Noes preaching and building the Arke they should have space given them
containing sixe hand bredths or a foot and a halfe so 300 cubits make 450 foot height or stature By these measures here set downe the Arke was by proportion like in shape rod Coffin for a mans body sixe times so long as it was broad and ten times so long as it was high which was commodious for swimming and steddinesse against windes fit also to figure out Christs death and buriall and ours with him by mortification of the old man as the Apostle apply eth this type to baptisme 1 Pet. 3. 20. 21. whereby wee are become dead and buried with Christ Rom. 6. 3. 4. 6. Vers. 16. A 〈◊〉 light whether by one or by many windowes is uncertaine after there is mention of a window that was in the Arke Gen. 8. 6 The Hebrew Zohar which the Chaldee translateth Nehâ—r Light is not found in the Scripture but here of it Zaherajim is used for the noone day light Some Hebrew Doctors say it was a precious stone hanged in the Arke which gave light to all creatures which were therein Pirk R. Eliezar chap. 23. This clear-light signified the enlightning of the Church by the holy Ghost as the doore signified faith in Christ Ephes. 1. 17. 18. Ioh. 10. 9. in a cubit or unto a cubit it from above by it seemeth the Arke to be meant rather then the light or window which Arke had the roofe arched or bowed but a cubit that it might bee almost flat yet so as the water might easily slide off third stories or third nests that is roomes as v. 14. So many distinct stories there are also within mans bodie And Paul maketh three parts of man body soule and spirit 1 Thess. 5. 23. Likewise in Moses Tabernacle and in Solomons Temple were three rooms the Courtyard the Holy place and the Most holy Exod. 25. and 27. 1 King 6. The Church also figured by the Arke hath three states before the Law under the Law and under Christ Rom. 5. 13. 14. Ioh. 1. 27. Vers. 17. I doe bring or am bringing the Lord hereupon is said to sit at the flood Psal. 29. 10. as being the judge from whom this wrath proceeded and moderator in mercy to Noe. the flood or deluge the Hebrew mabbul is a peculiar naine to this flood which drowned the world and made all things fade and dye on earth whereof it hath the name In Greeke the holy Ghost calleth it Kataclysmos of the abundant shedding and inundation of the waters Mat. 24. 38. Vers. 18. I will establish that is make sure and stable and faithfully keepe my covenant For so the word importeth and other Scriptures open it as establish thou 2 Sam. 7. 25. is expounded let it bee faithfull or sure 1 Chron. 17. 23. and to stablish the words of a covenant 2 King 23. 3. is to doe or performe them 2 Chron. 34. 31. and to continue in doing them Gal. 3. 10. with Deut. 27. 26. my covenant or testament a disposition of good things faithfully declared which God here usually calleth his as arising from his grace towards Noe vers 8. and all men but implying also conditions on mans part and therefore is elsewhere named our covenant Zach. 9. 11. The Apostles call it Diathekee that is a Testament or Disposition and it is mixed of properties both of covenant and of testament as the Apostle sheweth in Heb. 9. 16. 17. c. and of both may be named a testamentall covenant or a covenanting testament whereby the disposing of Gods favours and good things to us his children is declared and thou shalt enter c This explaineth the Covenant made on Gods part that hee would save Noe and his houshold from death by the Arke and on Noes part that he should in faith and obedience make and enter into the Arke so committing himselfe to Gods preservation Heb. 11. 7. And under this the covenant or testament of eternall salvarion by Christ was also implyed the Apostle testifying that the antitype or like figure hereunto even Baptisme doth also now save us 1 Pet. 3. 21. which baptisme is a seale of our salvation Mar. 16. 16. wives Hereupon the Apostle observeth how in the Arke a few that is eight soules were saved by water 1 Pet. 3. 20. Vers. 19. two or by twoes that is by paires which is after explained to be seven of every clean and two of every uncleane beast Gen. 7. 2. Thus God sheweth himselfe to be the saver of man and beast Psal. 36. 7. to keepe alive that is that thou maist keepe alive as the Greeke explaineth it that thou maist nourish Observe how verbs indefinite doe often times include though not expresse a certaine person especially such as was spoken of before as Eccles. 4. 17. or 5. 1. they know not to do evill that is they know not that they doe evill Zach. 12. 10. they shall mourne and to be bitternesse that is and they shall be in bitternesse This the Hebrew text it selfe sometime manifesteth as Esa. 37. 18. 19. they have laid wast and to cast their gods c. that is and they have cast their gods as is written 2 King 1â— 18. So in 1 Chron. 17. 4. build me an house to dwell in for which in 2 Sam. 7. 5. is written build me an house for me to dwell in Likewise in the Greek as Suzetein to question that is they questioned Mar. 1. 17. for which another Evangelist saith Sunelaloun they spake together Luke 4. 36. not lawfull to eate Luke 6. 4. that is for him to eate Mat. 12. 4. not to enter Luke 22. 40. or that ye enter not Mat. 26. 41. Also the holy Ghost so translateth as to be my salvation Esay 49. 6. which Paul citing saith that thou maist be my salvation Act. 13. 47. So in Gen. 19. 20. and 23. 8. Exod. 9. 16. and often through-out the Scriptures Vers. 20. shall come to thee to weet of their owne accord by my instinct Signifying hereby that Noe should not need to hunt for them So it was before with Adam in Gen. 2. 19. to keepe alive that is that thou maist keepe them alive as before in vers 19. Or to be kept alive as the Greeke here translateth to be nourished with thee For a verb indefinite active is often to be understood passively as a time to beare Eccles. 3. 2. that is to be borne What to doe Est. 6. 6. that is what shall be done So for to declare my name Ex. 9. 16. is by the Apostles authority translated that my name may bee declared Rom. 9. 17. See Gen. 2. 20. and 4. 13. Vers. 22. And Noe did it This commendeth Noes singular faith and obedience in undertaking and performing so great a worke full of infinite doubts feares troubles charges c. wherefore hee hath of the holy Ghost this good report By faith Noe being spoken to of God of things not seene as yet moved with reverence or using carefulnesse preparedan Arke to the saving of his house by the
the Philistines in the southern parts of the Land of Canaan Gen. 10. 19. Hither Isaak came afterward to so journe for famine Gen. 26. 1. Vers. 2. of Sarah the Hebrew el which properly signifieth unto is used for of or concerning and is so translated by the Greeke here and Ier. 27. 19. and so the Greeke pros in like manner Heb. 1. 7. and 4. 13. Or if we reade it unto Sarah the meaning is that together with her both he and she said it as after in vers 5. is manifested See the like done before in Gen. 12. 11. 12. 13. Vers. 2. Abimelech by interpretation Father-King a common title of the Kings of Palestina as Phar 〈…〉 was of the Kings of Aegypt see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries so rulers are casled fathers 2 King 5. 13. Iob 〈◊〉 16. and 1 Sam. 1â— 15. where your fathers is translated in Greeke your King see Gen. 4. 20. Vers. 3 God came the Chaldee saith word came from the face of God This serteth forth Gods care for his he suffered â—o man to doe them wrong but reproved Kings for then sakes Psal. 165. 14. a dream which is 〈◊〉 〈◊〉 â—on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊〉 〈◊〉 natural arising from the 〈◊〉 〈◊〉 of the body or affections of the mind are many and have their vanities and deceits Eccles. 5. 7. Esay 29. 7. 8. But dreames supernaturall sent of God as here or by his Angels as Mat. 2. 13. are to bee regarded for God by them signifieth what he would or what men should doe Gen. 41. 25. Iob 33. 14. 15. 16. c. Dreames also are sometimes by the lying spirit of Satan which are not to bee beleeved or regarded Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man that is shalt surely dye But under such threats conditions often are implyed as here if thou deliver not the woman See Ezek. 33. 14. 15. Vers. 4. come-neere that is lyen with her being stayed by sicknesse as it seemeth by verse 17. the Greeke saith touched her not the Hebrew also in verse 6. So Paul useth the phrase of touching a woman 1 Cor. 7. 1. and Solomon Prov. 6. 29. just nation fearing as it seemeth wrath upon his people also vers 9. as often commeth to passe for the Princes sinnes So for Davids sinne a plague came on his people 1 Chron. 21. 14. 17. Or hee calleth his family a nation which was now visited of God vers 17. 18. Vers. 5. perfection or integrity simplicy sincerity The Chaldee interprets it truth the Greeke a pure heart It is opposed to hypocrisie innocence of my hands or cleannesse of my palmes the palmes of the hands are named as wherein filthinesse might be hidden so purging himselfe even from secret crime Vers. 6. with-held the Greeke translateth spared thee It seemeth Gods chastisement restiained him vers 17. and so hee was not able to doe the evill which otherwise naturally hee could and was proneunto from sinning the Greeke saith that thou shouldst not sinne As God for Abrahams sake with held Abimelech from the fact so respecting the integrity of the Kings hearr hee kept him also from the sinne gave thee not that is let or suffered thee not as the Greeke translateth Giving is often used for suffering as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance as implying an action also on Gods part who giveth meanes to stay from evill or sendeth delusions when so it pleaseth him as 2 Thess. 2. 7. Vers. 7. a Prophet therefore doe him no harme Psal. 105. 15. A Prophet in Hebrew Nabi in Greek Prophetes from which we have the word Prophet so named of speaking interpreting or uttering words and oracles that come from God Deut. 18. 15. 16. 18. as of seeing or receiving them by visions such were named Seers 1 Sam. 9. 9. So Moses interpreter is called his Prophet Exod. 7. 1. and all interpreters of the Scriptures 1 Cor. 14. 29. In speciall a Prophet was one indued with the Spirit of God and could foretell things to come Deut. 18. 22. Psalm 74. 9. Ier. 29. 15. Such are called holy men of God which spake as they were moved by the holy Ghost 2 Pet. 1. 20. The Hebrew Doctors say It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resideth not but in a man that is great in wisedome mighty in his vertuous qualities so that his affections overcome him not in any worldly thing but by his knowledge he overcommeth his affections continually and he is a man expert in knowledge and of a very large vnderstanding c. On such a man the holy spirit commeth downe and when the spirit resteth upon him his soule is associated unto the Angels and he is changed to another man and perceiveth in his owne knowledge that hee is not so as he was but that hee is advanced above the degrees of other wise men even as it is said of Saul in 1 Sam. 10. 6. and thou shalt prophesie with them and shalt be turned into another man Maimony in Iesudei hatorah ch 7. S. 1. shall pray This was a speciall worke of the Prophets to pray for the people Ier. 14. 11. and 15. 1. whereupon it is said If they bee Prophets and if the word of the Lord be with them let them intreat the Lord c. Ier. 27. 18. Praying or interpellation hath the first signification of judging and so meaneth the presenting of the person and cause of any unto God as the judge and the judging of ones selfe live thou that is thou shalt live but it is a powerfull manner of speech wherupon God is said to command his mercy and the salvation and blessing of his people Psal. 42. 9. and 44. 5. and 133. 3. The like is often used as Amos 5. 4. seeke me and live that is yee shall live and dwell for ever Psal. 37. 27. dying that is shalt surely die see Gen. 2. 17. Vers. 9. that should not the Chaldee translateth that are not meet to be done the Greeke saith which none should doe Vers. 11. Surely or Onely The Greeke translateth Lest there be not the feare of God so making it an unperfect speech implying doubt as in Mat. 25. 9. By the feare of the Lord men depart from evill Prov. 16. 6. Vers. 12. of my father The Iewes opinion from hence is that Sarah was the same that Iseah mentioned in Gen. 11. 29. and had two names and that she being the grandchild of Thara by another woman then Abrahams mother is so spoken of here became Hebr. was to me for a wife Vers. 13. they euen God Aelohim the name of God in forme plurall is usually joyned with a word singular as hee created Gen. 1. 1. here and in some few other places it is coupled with a word plurall â—no without
principalitie and he was hanged place that is as Chaldee expounds it Office or ministration So Gen. 40. 13. Vers. 14. brought him hastily Hebr. made him run So Daniel was brought before the King in hast Dan. 2. 25. Of Ioseph it is said The King sent and loosed him the ruler of the people sent and released him Psal. 105. 20. dungeon or pit the Chaldee saith the house of the prisoners shaved who before it seemeth had let his haire grow in signe of sorrow and mourning as i◠2 Sam. 19. 24. Mephibosheth had not trimmed as the Chaldee paraphrast saith not shorn his beard from Davids departure till his returne in peace And other nations kept this rite for T. Livius in his 6. booke telleth how one Malius being cast in prison many men sorrowing for him did let the haire of their head and beard grow long The like is mentioned of others Plutarch in Caton Vtic. Cicero in Orat. de lege Agrar. And by shaving understand polling in a seemly sort for to shave the haire all away specially of the beard was also a signe of sorrow Ier. 41. 5. Therefore both extremities are forbidden and the mean commanded to the Priests in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments his prison weeds which were also mournful and so not meet to come in before the King as Est. 4. 2. Ver. 15. thou wilt heare or that thou canst understand as hearing often signifieth Gen. 11. 7. The Greeke translateth that thou hearing dreames dost interpret them to interpret or as the Chaldee explains it interpret it See the notes on Gē 2. 3. Ver. 16. It is not in me or Be it not in me to take this upon me or without me God will answer The Greeke neglecting the points and distinctions translateth without God shall not be answered the salvation of Pharaoh The Chaldee addeth not out of my wisdome but from before the Lord answered shall be the peace of Pharaoh Like modesty was in Daniel also not to take the glory to himselfe Dan. 2. 30. 28. peace in Greek salvation peace comprehendeth welfare prosperity safety and all good things For the word Salom peace hath the signification of integritie and whole perfection of ones good estate So Gen. 37. 18. Vers. 19. evilnesse that is leannes ill favourednes or deformity Ver. 21. the inward parts that is the bowels as the Chaldee the bellies as the Greeke translateth This noteth the greatnes of the famine v. 30. And both sorts of kine fat leane comming out of the same river seemed to portend the means of the famine For in Egypt there falleth no raine but the land is watred by the overflowing of the river Nilus and by the husbandmens care to draw small rivers along to moysten the country Deu. 11. 10. 11. And as the overflowing of that river is lesse or more so have they their increase I awoke the Greek addeth and slept againe Vers. 30. the land that is as the Chaldee explayneth the people of the land So v. 36. See Gen. 11. 1. Ver. 31. very heavy or vehemently grievous the Greeke translateth in strong Ver. 32. the thing Hebr. word firmly-prepared or surely purposed stablished the Greek saith the word is true Here God teacheth the reason why things are sundry times repeated in the Scriptures Vers. 34. Bishops or overseers officers to visit and looke to the state of the land The Hebr. Pakid as the Gr. Episcopos from whence wee have formed our English word Bishop is any man that hath charge office for any busines civill or ecclesiastical as the Bishops of the army Num. 31. 14. 2 King 11. 16. the Bishops or overseers of them that did the work 2 Chron. 34. 12. 17. So among the Priests Levites Num. 4. 16. Neh. 11. 9. 14. and Ministers of the Gospell 1 Tim. 3. 1. 2. take up the fift Hebr five the land as to tithe is to take the tenth part So Thargum Ierusalemy expounds it to take up one of five Thus taught hee providence in the time of plenty against time of want as Solomon doth by example of the pismire Prov. 6. 6. 7. 8. See also Luk. 16. 9. Ver. 35. of Pharaoh the Chaldee explaineth it of Pharaoh officers Vers. 36. for store or provision a thing committed in trust to be kept See Lev. 6. 2. the land the Chaldee saith the people of the land as in v. 30. Ver. 37. the word was good or the thing was pleasing God gave Ioseph favour and wisdome in the fight of Pharaoh Act. 7. 10. and enclined the Kings heart to assent unto good counsell for the hearing eare and the seeing eye the Lord hath made even both of them Prov. 20. 12. Vers. 38. spirit of God The Chaldee paraphraseth the spirit of prophesie from before God The like praise is of Daniel Dan. 4. 6. 5. 11. So for office in the Church men are to bee chosen full of the holy spirit Act. 6. 3. By this speech of Pharaoh and by the verse following it may be gathered that Ioseph preached many things unto the king of God his power providence goodnes c. whereupon the King made him a teacher of wisdome unto his Senatours Psal. 105. 22. Ver. 39. all this the Greeke saith all these things Ioseph hath honour for opening mysteries so Daniel in Babylon Dan. 2. 46. 47. and 5. 29. and the Lambe Iesus Rev. 5. 5. 9. 12. And as Ioseph by telling two dreames fell into affliction Gen. 37. 8. 19. 20. So here by expounding two dreames he commeth to his exaltation discreet c. the Greek translates it more prudent and wiser then thou Vers. 40. over my house as steward or governour as the Chaldee saith Officer of my house so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house and ruler of all his possession Psal. 105. 21. mouth that is word as the Chaldee explaineth it or commandement so Iob 39. 30. Num. 9. 20. Luk. 19. 22. Gen. 24. 57. kisse or apply namely the hand to the mouth as Iob 31. 27. in signe of honor and obedience so the Gr. translateth at thy mouth shall all my people obey Or we may refer it to the former shall kisse thy mouth that is love honor obey thee and thy words in which sense David saith kisse the son Ps. 2. 12. and Samuel kissed Saul when he anointed him King 1 Sam. 10. 1. and men kisse his lips that answereth right words Prov. 24. 26. The Chaldee translateth at thy word shall all the people be armed Ioseph had authority over all the Princes of Egypt to bind them to his will and to make the Elders wise Psal 105. 22. the king made him governour over Egypt and all his house Act. 7. 10. V. 41. I set or give so v. 43. these words are used as one see Gen. 1. 17. and 9. 12. and 17. 5. The Gr. saith I constitute thee this day As Ioseph over Egypt
37. 4. 8. 11. 28. his mistresse that tempted and fasly accused and his Master that imprisoned him c. Gen. 39. 7. 17. 20. Whereunto the Ierusalemy Thargum addeth the enchanters and wise men of Egypt that spake evill of him before Pharaoh Vers. 24. his bow his faith armes his vertues wisdome chastitie patience c. by which he resisted all enemies Compare Psal. 18. 33. 35. The Chaldee paraphraseth And the prophesie was fulfilled in them for that he observed the law in secret and set his hope constant made firme strong and solid like fine gold for of the Hebrew Phoz here used fine solid gold is call Phaz Psal. 19. 11. And this similitude the Chaldee explayneth saying therefore gold was put upon his armes hee strengthened and confirmed his kingdome which was giuen him c. Mighty-one meaning God as Ps. 132. 2. Esay 49. 26. 60. 16. from thence or whence hee was the feeder or pastor From God Ioseph was advanced to be the feeder of Israel as before is shewed Gen. 45. 5. 7. 11. and 47. 12. The Chaldee saith who by his word fed the fathers and the sonnes of the tribes of Israel the stone the stay and strength of Israel This may be referred also to Ioseph as Christ whom Ioseph figured is called a stone Esay 28. 16. or unto God fore-spoken of who is the stone and rock of his church by whom Ioseph was advanced Vers. 25. who shall helpe Hebrew and hee shall helpe but the meaning of the phrase is who shall helpe as in Mal. 3. 1. and he shall prepare is translated by the holy Ghost which shall prepare Mark 1. 2. so in the sentence following The Chaldee interpreteth it The word of the God of thy father shall be thy helpe of heavens that is the raine and dew that shall make thy land fruitfull Deut. 33. 13. called in Ezek. 34. 26. the raine of blessings the deepe springs of waters out of the earth see Gen. 7. 11. Deut. 33 13. the brests or teats to nourish children as the wombe to beare them that is many and well noursed children ten thousands of Ephraim and thousands of Manasses Deut. 33. 17. Contrary to this blessing is that curse in Hos. 9. 14. give them a mis-carying womb and dry brests Vers. 26. of thy father that is which I thy father doe blesse thee and thy brethren with doe prevaile or are stronger then the blessings of my parents that is as the Chaldee saith with which my fathers blessed me Thus Iakob speaketh because he more particularly explayned the blessings and applyed them to his sonnes severally and they were sooner to be fulfilled and more largely communicated with all his posteritie and Ioseph had a double portion So Iohn Baptist is said to be more then a prophet and no man greater then he because hee came immediately before Christ preparing his way and pointing him out as with the finger Matt. 11. 9. 10. 11. Ioh. 1. 15 29. 36. of my progenitors or parents Isaak Abraham c. The Greeke saith of the mountaines for horai reading with other vowels harei and respecting it may be Moses blessing which hath harerei mountains Deut. 33. 15. unto the utmost bound that is these my blessings extend to the bound or end of the hills that is all the world over and so long as it indureth For they conteyne besides earthly heavenly blessings also in Christ whom Ioseph and Iudah figured in the first birthright and government Hills and mounts are used to signifie durance of things as Esay 54. 10. The word bound in Hebrew Taavath may also be englished the desire and so the Chaldee understands it saying which blessings the great men which were of old desired for themselves By hills understanding his ancient forefathers But in this sense it may be a cōtinuing of the blessings in the former verse unto the desire that is the desired fruits of the lasting hills according to Moses blessing Deut. 33. 15. the separated or the Nazarite of his brethren For a Nazarite hath his name of Separation Numb 6. 2. meaning here a choise and chiefe man separated of God unto excellencie above his brethren as the Greeke also translateth it hee governed them And hereupon Nezer is used for a crown put upon Kings and Priests see Psal. 89. 40. and 132. 18. Vers. 27. ravin or teare his prey a prophesie of the valour of this tribe against their enemies under the name of a Wolfe as before Iudah was likened to a Lion Neither need it be thought any dishonour to Benjamin that hee is likened to a Wolfe for even God likeneth himselfe to a Leopard and a Beare in his dealings against his enemies Hos. 13. 7. 8. in the morning the first times for Ehud of Benjamin was the second Iudge that saved the Israelites from the hand of the Moabites Iudg. 3. 15. c. Saul of Benjamin was the first King of Israel he and his sonne were great warriours making a prey of many enemies see 1 Sam. 11. 6. 7. 11. and 14. 13. 15. 47. 48. See also Benjamins warre against his brethren Iudg. 20. 21. 25. at evening in the last times for Mordecai and Esther of Benjamin delivered the Iewes from a great destruction in their dispersion and they slew their enemies See Esth. 8. 7. 9. 11. 9. 5. 6. 15. 16. Of this tribe also was Paul the Apostle Phil. 3. 5. who spiritually fought the battles of the Lord against his enemies 2 Cor. 10. 3. 4. c. The Chaldee paraphrast understandeth this prophesie according to Moses blessing Deut. 33. 12. of the temple and sacrifices which were to be in Ierusalem saying Benjamin in his land shall the divine Majestie dwell and in his possession shall the sanctuary be builded at morning and at evening the priests shall offer oblations and at even tide they shall divide the remainder of their portions of the things left which are sanctified The Ierusalemy Thargum also giveth the same exposition Vers. 28. the twelve tribes that is heads and authors of the twelve tribes or kinreds that came of Israel whereof see also Gen. 35. 22. and 49. 16. Therefore the Greeke saith the twelve sonnes of Iakob even according to c that is with such a blessing as was meet for every of them as Gods spirit did allot Vers. 29. my people to my holy fathers by death as the 33. verse sheweth see also the notes on Gen. 25. 8. of Ephron bought of him as the next verse sheweth See Gen. 23. 9. 10. c. and 47. 30. Vers. 31. buried Leah of her death and buriall there was no mention before neither of Rebekahs These five and Iakob himselfe the sixt buried in one grave the first letters of all their names are contayned in that one name of ISRAEL Vers. 32. In the purchase or understand The purchase was bought But the Greeke addeth the word In. Vers. 33. his feet this seemeth to denote his quiet betaking of himselfe to his rest
he would have observed as mysticall As the Arke signified Gods presence and the Table with shewbread the Church standing before him so this Candlesticke signified his Law in the light whereof his people doe serve him Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19. And the sundry branches bowles knops and flowers shew the varietie of things and of delivering them in the Scripture some easie some hard to be understood 2 Pet. 3. 16. some histories some prophesies some parables c. Vers. 33. made like almonds the Chaldee translateth figured and the Greeke figured with almond nuts and this some referre to those also which follow the knop and the flower as if they had that forme The Almond tree hath the name in Hebrew of hastie bringing forth blossomes and fruit and God likeneth the hastie performance of his word unto It Ier. 1. 11. 12. So Aarons rod miraculously bare almonds Num. 17. 8. Vers. 37. seven lamps or the lamps thereof seven which figured the seven spirits that is the manifold graces of the Spirit of God as is written there were seven lamps of fire burning before the throne which are the seven spirits of God Revel 4. 5. be that is the priest as is expressed Exod. 27. 21. Lev. 24. 3. See the notes there to ascend that is as the Chaldee translateth to burne for that the flame ascends upward So in Exod. 27. 20. But the Greeke version here understands it of setting the lamps upon the top of the branches of the candlesticke◠〈◊〉 over against the face that is right forward or straight before it as the like phrase signifie 〈…〉 Ezek. 1. 9. 12. See also Numb 8. 2. Verse 39. a talene this is the greatest weight which 〈◊〉 use it contained three thousand sheâ—els of which were two sorts common and holy as is shewed on Gen. 20. 16. This talent as all other weights about the Sanctuary being sacred was an hundred and twenty pound weight or three thousand holy shekels See the notes on Exodus 38. 24. 26. Vers. 40. that thou make or and make to wit all these things mentioned in this Chapter and those which follow as the Apostle expoundeth it see that thou make all things according c. Heb. 8. 5. And of tentimes things set downe in this manner are expounded universally as 2 Chron 6. 30. thou onely knowest the heart of the sonnes of men that is of all the sonnes of men 1 King 8. 39. So the word shall be established Deuter. 19. 15. that is every word 2 Cor. 13. 1. and till I put thine enemies Psal. 110. 1. that is all of them 1 Cor. 15. 25. as wee for give our debtors Matth. 6. 12. that is every one indebted to us Luk. 11. 4. and many the like patterne in Greeke type hereupon the Apostle noteth that the priests of Israel served unto the example and shadow of heavenly things Hebr. 8. 5. So all this glorious furniture of the Tabernacle was not for worldly pompe but for spirituall mysterie of heavenly graces which should be injoyed by Christ whereof see Revel 4. and 21. chapters Neither might Moses alter the matter forme or fashion of any particular from the patterne shewed him but was strictly bound unto it and so did observe it Exodus 39. 42. 43. CHAP. XXVI 1 God commandeth to make a Tabernacle with ten curtaines embroidered 7 And a Tent over it of eleven certaines of Goats haire 14 And a covering for the Tent of Rams skinnes and a covering of Tachash skinnes 15. The boards of the Tabernacle of Shittim wood 19 The sockets of silver 26 The bars of Shittim wood 31 The embroidered vesle betweene the most holy place and the holy 36 The hanging vesle for the doore AND thou shalt make the Tabernacle with ten curtaines of fine linnen twined and blew and purple and scarlet with Cherubims the worke of a cunning workeman shalt thou make them The length of one curtaine shall be eight and twenty cubits and the bredth foure cubits of one curtaine one measure shall be for all the curtaines Five curtaines shall be coupled together one to another and five curtaines coupled together one to another And thou shalt make loopes of blew upon the edge of the one curtaine from the selvedge in the coupling so shalt thou make in the uttermost edge of the curtaine in the second coupling Fiftie loopes shalt thou make in the one curtaine and fiftie loopes shalt thou make in the selvedge of the curtaine which is in the second coupling the loopes being one right over against another And thou shalt make fiftie taches of gold and shalt couple together the curtaines one unto another with the taches and it shall bee one Tabernacle And thou shalt make curtaines of go 〈…〉 〈◊〉 for a Tent over the Tabernacle eleven curtaines shalt thou make them The length of one curtaine shall be thirtie cuâ—its and the bredth foure cubits of one curtaine one measure shall be for the eleven curtaines And thou shalt couple together five curtaines by themselves and sixe curtaines by themselves and shalt double the sixt curtaine in the forefront of the Tent. And thou shalt make fiftie loopes on the edge of the one curtaine the outmost in the coupling and fiftie loopes on the edge of the curtaine of the second coupling And thou shalt make fiftie taches of brasse shalt put the taches into the loops and shalt couple together the Tent and it shall be one And the overplus that remaineth of the curtaines of the Tent the halfe curtaine that remaineth shall hang over on the backe sides of the Tabernacle And a cubit on this side and a cubit on that side in the remainder in the length of the curtaines of the tent it shall bee hanging over on the sides of the Tabernacle on this side and on that side to cover it And thou shalt make a covering for the tent of Rams skins died red and a covering of Tachash skins above And thou shalt make boards for the Tabernacle of Shittim wood standing up Ten cubits shall be the length of a board and a cubit and halfe a cubit the bredth of one board Two tenons for one board set in order one against another so shalt thou make for all the boards of the Tabernacle And thou shalt make the boards for the Tabernacle twenty boards for the South â—â—de Southward And foâ—â—ie sockets of silver shalt thou make under the twenty boards two 〈…〉 undeâ— one board for his two tenons and two sockets under another 〈◊〉 for his 〈…〉 And for the second side of the 〈…〉 on the North side twenty 〈…〉 And theâ— fortie sockeâ—s of silver 〈…〉 〈…〉 one â—â—ard and two soc 〈…〉 another board And for the sides of the 〈◊〉 〈◊〉 thou shalt â—ake 〈…〉 And two boards shalt thou make for th 〈…〉 of the 〈◊〉 in the two sides And they shall be equally joyned be 〈…〉 〈…〉 shall bee perfectly 〈…〉 the heâ—d of it unto one ring so 〈…〉
before them â—oth they shall bee for 〈…〉 And they shâ—ll bee eight 〈…〉 and thâ—â—◠〈…〉 of silver sixteene 〈…〉 two soâ—â—◠〈…〉 board and 〈…〉 under another board And thou shalt make barres of Shittim wood five for the boards of the one side of the Tabernacle And five barres for the boards of the second side of the Tabernacle and five barres for the boards of the side of the Tabernacle for the two sides Seaward And the mid 〈…〉 barre in the mids of the boards reaching from end to end And thou shalt overlay the boards with gold and their rings thou shalt make of gold places for the barres and thou shalt overlay the barres with gold And thou shalt reare up the Tabernacle according to the right fashion therof which thou wast shewed in the mount And thou shalt make a veile of blew and purple and scarlet and fine linnen twined the worke of a cunning workeman he shall make it with Cherubims And thou shalt hang it upon foure pillars of Shittim overlaid with gold their hookes shall be of gold upon the foure sockets of silver And thou shalt hang the veise under the taches and shalt bring in thither within the veile the Arke of the Testimonie and the veile shall divide unto you betweene the Holy place and the Holy of holies And thou shalt put the Covering-mercie-seat upon the Arke of the Testimony in the Holy of holies And thou shalt set the Table without the veile and the Candlesticke over against the table on the side of the Tabernacle toward the South and the table thou shalt put on the North side And thou shalt make an hanging-veile for the doore of the Tent of blew and purple and scarlet and fine linnen twined the worke of the Embroiderer And thou shalt make for the hanging-veile five pillars of Shittim and overlay them with gold their hookes gold and thou shalt cast for them five sockets of brasse Annotations 〈◊〉 or Habitacle which was for the foresaid Arke Table with shew-bread and Câ—â—dlâ—sticke to be placed in a figure of the Church wherein God dwelleth graciously with his people and inligh 〈…〉 them with his Law and the seven spirits which are before his throne See the annoâ—â—tions on the former Chapter twined or twisted after it was spunne and this was for more strength 〈◊〉 4. 12. In the Hebrew canons it is said Wheresoever fine linnâ—n twisted is spoken of in the 〈◊〉 it must be sixâ— double thred Maimony treat of the 〈…〉 of the Sanctuary chap. 8. Sect. 14. scarlet or double dyâ—d scarlet These colours represented the blood of Christ and the white 〈…〉 bysse his justice and so the vatietie of 〈…〉 erewith he and his Church is made glorious 〈…〉 he notes on Exod. â—5 4. Cheru 〈…〉 that is as the Chaldee explaineth it figures of 〈…〉 signifying heavenly affections in Christ a 〈…〉 his Church and the Angels ministers 〈◊〉 and about them See Exod. 25. 18. cun 〈…〉 or exquisite craftsman that skilfully deviseth and curiously worketh in any Arte Exod 35. 〈◊〉 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman the Greeke Weaver of which there is also mention in this worke of the Tabernacle Exod. 35. 35. and 39. 22. The Hebrew Doctors put a difference betweene this cunning workeâ—aâ— and the embroiderer in verse 36. Wheresoever it is said in the Law THE WORKE OF THE EMBROIDERER that is when the figures which are made in the weaving are seene but on the one side but THE WORKE OF THE CVNNING WORKEMAN is when the figures are seene on both sides before and after Maimony in 〈◊〉 of the Implements of the Sanctuarie chap. 8. Sect. 15. The veile of the most holy place being of this cunning workemanship verse 31. sheweth that both sides were wrought alike Vers. 2 cubits Hebr. by cubit that is measuring by the Cubit which is sixe hand-breadths or a foot and a halfe of one which may bee understood of every one as in 2 Chron. 9. 16. one shield it for every shield Or as the Greeke here translateth the curtaiâ—â—â— shall be one Vers. 3. one to anothâ—â— Hebr. woman to her sister which Heâ—â—aisme the Chaldee also translateth one 〈◊〉 another and the Greeke giveth the like sense and Moses himselfe so explaineth it in Exod. 36. 10. 12. where he saith one 〈◊〉 So after in verse 5. and 17. This signified the union of persons and of gâ—â—â—es in the Church by the Spirit Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for in Christ all the building 〈◊〉 coupled together groweth unto an holy Temple in the Lord Ephes. 2. 21. 22. and 4. 16. Verâ— 4. â—dge Hebr. lip So in vers 10. the one or the first curtaine so in verse 5. So one is used for the first G 〈…〉 1. 5. second coupling or coupling of the 〈…〉 so in verse 5. Vers. 5. being one right oveâ— against another or â—eceiving one to another so holding by the taches one curtaine to another But both the Greeke and Chaldee version favoureth the first exposition Vers. 6. one Tabernacle or the Habitacle shall bee 〈…〉 is said for the Tent verse 〈◊〉 Howâ—â—â—â— because of the distinction by the veise there were after a sort two Tabernacles and so the Aposâ—â—e speaketh of the first called the Holy and after the second 〈◊〉 〈◊〉 Tabernacle called the Holy of holies 〈…〉 As the golden taches clasped in the blew oâ— heaven-coloured loopes made the ten 〈…〉 one Tent so by faith and love in Christ the Saints are fastened builded together for an habitation of God through the Spirit Eph. 2. 22. where 〈…〉 the 〈◊〉 mentioneth the unitie of the Spirit 〈…〉 peace the â—nitâ—e of the faith and our 〈…〉 together in love Ephes 4. 3. 13. Coâ—â—s 2 2. 〈◊〉 this is to be for all affaires both of peace and of warre Iudges 20. 11. Vers. 7. a Tent that is a Covering spred over so the Greek translateth it a Covering the Chaldee an overspreading See Exod. 40. 6. eleven wheras the embroidered curtaines were but ten verse 〈◊〉 So these were thirty cubits long verse 8 those but 28. cubits verse 2. Thus the Covering was larger in length and bredth then the thing covered The like may be thought by proportion of the two upper Coverings of skins in verse 14. that they also were larger theâ— this Tent of haire though for brevity their sise is not expressed And that this Goats haire was woven into cloath appeareth in that it was spunne by women as the other stuffe Exod. 35. 26. Verse 14. Tachash skinnes in Greeke Violet colour skinnes of them see Exod. 25. 5. These three sorts of Coverings served for the safetie of the Tent and things in the same from the injurie of the weather also by these covers and veils the people were kept from beholding the holy things as at the removing of the Tent likewise Num. 4. 5. 15. So they signified the safetie of Gods Church covered and hid
from the injuries of the world Esa. 4. 6. and 25. 4. Psal. 27. 5. that the Sâ—â—ne shall not light on them nor any heat Rev. 7. 16 and the state of the Church then which had the mysteries of Christ under shadowes and coverings now taken away Heb. 10. 1. Therefore the Tabernacle of the Gospell is described without any such veiles or covers in the open heaven where the most holy things even the Aâ—â—e of Gods Covenant is to bee seene Rev. 4 1. 6. and 11. 19. and 21. 2. 3. c. Vers. 15. boards these were to beare up the embroidered curtainâ—â— the Greeke calleth them styles or pillars and to these with the silver sockets wheron they stood verse 19. the Apostle alludeth when he calleâ—ly Gods House and Church the pillar and stay of the Truth 1 Tim. 3. 15. Vers. 17. tenons called in Hebrew hands for that they held fast in the mortaiâ—â—es of the sockets set in order or set ladder wise that is equally distant one from another as the staâ—es of a ladder Vers. 19. sockets or bases as the Greeke translateth them the 〈…〉 grounds that sustained the boards having hollow mortailâ—â— for the tenons of the boards to be fastened in Every one of these sockets was of a talent of silvâ—◠〈…〉 an â—â—â—dred and twenty pound weight 〈…〉 Vers. 20. twenty boards and every be and being a â—â—biâ— and an halfe broad verse â—6 〈…〉 of the whole Tabernacle appeareth to be â—0 cubiâ—s 〈◊〉 45. foot Vers. 22. S 〈…〉 d that is 〈◊〉 so vers 27. See the notes on Gen. 〈◊〉 8. Vers. 24. equally joyned or j 〈…〉 that is joyned alike to the boards that are 〈◊〉 the side and on the end of the Tabernacle so fastening them both together The Hebrew signifieth twinning or twins 〈…〉 in this sonse but here and againe 〈…〉 The Chaldee 〈…〉 reth it disposed or 〈◊〉 the Greeke thâ—â— shall be of equaâ—â—â—â—e 〈◊〉 〈◊〉 together 〈◊〉 perfectly joyned or equally joyned The Hebrew though it differeth in forme yet is thought to be of like signifie at 〈…〉 with the former and so the Chaldee 〈◊〉 it as before and the Greeke varieth but 〈◊〉 〈◊〉 they shall be exisou of equalitie beneath and likewise they shall be isoi equall at the heads c. so in Exod 36. 19. Vers. 26. â—arres or â—afâ—ers which were for 〈◊〉 〈◊〉 â—n the boards together Vers. 28. in the mids This â—ids seemeth to bee 〈◊〉 of the length of the boards not of the thicknesse as if this barre went through the boards which so must needs bee of an extraordinary thicknesse and weight but through rings put in the mids of the boards as the other barres went through rings put in the ends reaching or shooting through of this word the barre afore-said hath the name in Hebrew which signifieth â—â—eeing or speedy passing through Vers. 29. places Hebr. houses as Exod. 25. 27. The Greeke explaineth it thus into which thou shalt bring the barres Vers. 30. right fashion or just constitution Hebr. judgement which the Greeke translateth fashion or shape and Stephen calleth it a type Acts 7. 44. so it is the same in effect with Exod. 25. 40. Vers. 31. of a cunning workeman that is wrought or woven both sides alike see the notes on verse 1. he that is the workeman the Greeke saith as before thou shalt make Cherubiâ—s that is as the Chaldee â—â—presseth figures of Cherub 〈…〉 wrought in the veile Vers. 32. hang Hebrew giveâ— so verse 33. Shittim or â—edar wood that will not rot Exodâ—â— 25. 5. Vers. 33. of the testimony that is of the Tables where on the Law was written for a testimonie to Israel See Exod. 2â— 16. divide or separate This was the speciall use of this veile to deâ—arre men from entring yea or seeing into the most holy place or the Arke Exod. 40. 3. whereby as Paul saith the Holy Ghost signified this that the way into the Holies was not yet manifested while as the first Ta 〈…〉 had st 〈…〉 g Heb. 9. 8. that is the way 〈◊〉 heaven which the most holy place shadowed was not by those legall services but should be 〈◊〉 â—â—to 〈…〉 n by Christ first entring there 〈◊〉 his 〈◊〉 Heb. 9. 24 and 10. 19. Therefore 〈◊〉 this 〈◊〉 signified the flesh of Christ under 〈…〉 was veiled and through 〈…〉 death hee entred himselfe 〈…〉 also for us to enter into heaven Heb. 9. 19. 20. To 〈◊〉 this the veile of the Temple at the death of Christ was rent in 〈◊〉 〈…〉 Mattâ— â—7 51. So the curious embroiderie and glorious Cherubims of this 〈…〉 manifold graces of the Spirit 〈…〉 had in his 〈…〉 al 〈…〉 of his Word and Spi 〈…〉 which are in 〈…〉 understood 〈…〉 of Holinesses that 〈…〉 most holy place 〈◊〉 〈◊〉 name Christ him 〈…〉 câ—â—â—ed 〈◊〉 9 â—4 but 〈◊〉 it figured Heaven into which Christ is entred in flesh we also now are by hope and shall also in our flesh at his appearing Heb. 6. 19. 20. and 9. 11. 12. 24. and 10. 19. Ioh. 14. 2. 3. It was also a type of the Churches estate under the Gospell wherein without veiles we enjoy the mysteries of Christ Revel 4. and 11. 19. This place in Solomons Temple was called Debir that is the Oracle because from thence Gods oracles were heard Num. 7. 89. 1 King 6. 19. where the Chaldee translateth it the house of propitiations Vers. 35. without signifying that the twelve Tribes of Israel represented by the Cakes upon that Table were yet without the open enjoying of the mysteries of the Gospell Heb. 9. 8. 9. 10. and 10. 19. and 11. 39. 40. and in respect of heaven it selfe we all in this life are yet without and enter in onely by the anker of hope Heb. 6. 18. 19. 20. 1 Pet. 1. 4. 5. 2 Cor. 5. 1. 2. 3. c. the south which is the right hand both in respect of the world Psal. 89. 13. and of this Tabernacle where God from the most holy place betweene the Cherubims beheld his people worshipping with their faces towards the West the type of them on the table being on the Northside and the Candlesticke of his law burning with the seven lamps of his Spirit on the South side So the Word is above the Church Vers. 36. an hanging veile or covering as the word more properly signifieth This was another veile which hung as a doore at the entry of the Tabernacle through which the priests of the Law went every day to minister in the holy place but the people might not Heb. 9. â—2 6. Shewing also the restraint of the Iewish Chruch from such blessings as God hath opened unto us in Christ Heb. 9. 9. 10. c. and 10. â—9 20. embroiderer or weaver with tinsell worke who worketh curiously and with many colours figuring the variety of graces which God deeketh his Church with Ezek. 16. 10. Psal. 45. â—5 But the workmanship of this veile was infeâ—â—ouâ— to the former which had Cherubiâ—â—s See the notes
Others referre it to the square compasse which was within the Altar that was hallow verse 1. and 8. where either by rings or upon a ledge this grate was hanged on the mids This signified the place within where the holy fire alwaies burneth that is the heart which sustaineth also the sacrifice and where all ashes and excrements of corruption are inwardly conveyed away as they are discovered by Gods Word and Spirit and our sanctification furthered by afflictions 2 Tim. 1. 3. and 2. 22. Rom. 12. 1. 1â— Hebr. 9. 14. and 12. 10. Vers. 8. he that is God shewed or according to the Greeke translation as it was shewed Thus all the instruments of Gods daily service in Israel were appointed and shewed of God himselfe that no place might be left for mans wil-worship or inventions Colos. 2. 23. Matth. 15. 9. Vers. 9. Court or Courtyard an open place into which the people should come daily unto the sacrifices and publike service of God Psal. 100. 4. and 116. 17. 18. 19. Thus was the Habitation of God divided into three roomes the outward Court which was in the open light and view of all The Tabernacle or Holy place which had light by the seven lampes of the gold Candlesticke and the most holy place wherein was no externall light wherein God â—ate upon the glorious Cherubims 〈◊〉 man who is the true Tabernacle and Temple of God consisteth of three parts Body 〈◊〉 and Spirit 1 Thes. 5. 23. The body is as the open Court where all doe see what is done The Soule is as the Holy place where by the lamps of Gods Word and Spirit mans reason and understanding 〈…〉 The Spirit is as the most holy place where God onely dwelleth in secret by faith which is of things not seene nor by humane reason to be comprehended And so by the Hebrew Doctors opinion the heart of man is answe 〈…〉 to the Holy of H 〈…〉 s in the Sanctuarie R. Eliâ—◠〈◊〉 â—â—pher reshith 〈◊〉 〈◊〉 of Holinesse chap. 7. 〈◊〉 219. The world also hath three parts this i 〈…〉 wherein we live and dyâ—â— the superiour or heaven lightned with seuen Planets and staâ—res innumerable and the Heaven of heavens for third Heaven 2 Cor. 12. 2. the place of eternâ—ll blessednesse unto which the most holy place is resembled Heb. 9. 24. tapestrie-hangings which were Curtaines woven with Tapestrie worke The same word when it is spoken of other matter signifieth carved-worke as in 1 King 6. 32. fine linnen in Greeke bysse see Exod. 25. 4. within this which figured the righteousnesse of the Saints Revel 19. 8. was the Church of God to be in the service of him as in a holy pure and glorious inclosure Vers. 10. Pillars which served to uphold those hangings fastened unto them by silver hookes Figuring the stabilitie of the Church and of the righteousnesse thereof by the word of God compared unto silver and Ministers of the same Ieremie 1. 18. Revel 3. 12. Psalme 12. 7. Galath 2. 9. fillets or hoopes of silver which compassed the â—oppes of the Pillars and served both for ornament and for the hangings to be fastened by They have their name in Hebrew of imbracing about and cleaving fast derived from a word which is applied unto loving affection Psalme 91. 14. and signifie the pure love wherewith the Saints are to imbrace and cleave to and serve one another Colos. 2. 2. and 3. 14. Galath 5. 13. In the making of these it is said that their heads also or chapiters were overlaid with silver Exodus 38. 17. 19. Vers. 12. Sea that is the west side see Genesis 12. 8. fiftie so the bredth was halfe so much as the length and the forme of the Court was 〈◊〉 long square 100 cubits long and 50 broad The Tabernacle within the Court was of like forme 30 cubits long and 12 broad Exod. 26. Vers. 14. for the side that is for the one side as the Greeke translateth it meaning the side of the gate or entrie the Hebrew figuratively calleth it a shoulder Vers. 16. hanging veile or covering for of that it hath the name so there was at the doore of the Tabernacle Exodus 26. 36. see the notes there blew c. so it differed from the other hangings of the Court which were but of one colour this with varietie of colours represented the manifold graces of Christ applied unto us by his blood by whom as by a doore we have entrance and accesse unto God in his Church Iohn 10. 9. Rom. 5. 1. 2. Vers. 18. with fiftie that is fiftie on the West end with fiftie on the East end The like is to be understood before of the length an Hundred on the one side with an Hundred on the other and so the Greeke translation speaketh of that as of this five halfe the height of the Tabernacle which was Ten Cubits high Exod. 26. 16. Vers. 19. for all the service the Greeke explaineth it thus and all the instruments such as served for the worke thereof pinnes or â—ailes stakes which were to fasten it and the parts thereof that it might stand sure These signified also the stabilitie of the Church and the ministery of Gods word fastening the same Ezr. 9. 8. Esa. 33. 20. and 22. 23. Zach. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twentieth section or lecture of the Law see Gen. 6. 9. Vers. â—0 take and bring unto thee so in Lev. 24. 2. where this law is againe repeated Olive that is 〈◊〉 〈◊〉 of the Olive tree which is alwaies green and flourishing faire and of goodly fruit of whose fruit oyle is made good for food for ointment and for light of which last he here speaketh This oile Olive signified the fruitfull graces flowing from Christ and the Saints compared to Olive trees Iudg. 9. 9. Ps. 52. 10. Zach. 4. Rev. 11. 4. Ier. 11. 16. who by the fire of Gods spirit cause the seven lampes to burne before his throne and doe inlighten the Church with his word Esa. 61. 1. 2. Rev. 4. 5. Psal. 119. 105. Prov. 5. 23. 2 Cor. 4. 46. beaten signifying how with much labour affliction the light of Gods word is to be prepared with patience preached and made to shine in his Church 2 Cor. 1. 4. 2. 4. 11. 23. 24. 25. c. 1 Thes. 2. 9. to ascend that is as the Greeke and Chaldee explaine it to burne V. 21. the Testimonie the Tables of the Law within the Arke Ex. 25. 21. shall order it by causing it to burne as the Greek interpreteth The manner whereof the Iewes record to be thus When the Priest commeth to trim the Candlesticke of every lampe that is burnt out he takes away the weke and all the oile that remaineth in the lampe and wipeth it and putteth in another weke and other oile by measure and that is halfe a log that is about a quarter of a Pinte of which measure see Lev. 14. 10. and the notes on
Exod. 30. 24. and that which he taketh away he casteth into the place of the ashes by the Altar and lighteth the lampe which was out and the lampe which he findeth not out he dresseth it The lampe which is middlemost when it is out he lights not it after it is made cleane but from the Altar in the Court but the rest of the lampes every one that is out he lighteth from the lampe that is next He lighteth not all the lampes at one time but lighteth five lampes and stayeth and doth the other service and afterwards commeth and lighteth the two that remaine He whose dutie it is to dresse the Candlesticke commeth with a vessell in his hand which is called Cuz and it is of gold like to a great pitcher to take away in it the wekes that are burnt out and the oile that remaineth iâ— the lampâ— and lighteth five of the lamps and leaveth the vessell there before the Candlesticke c. and goeth 〈◊〉 afterwards â—e commeth and lighteth the two lamps and taketh up the vessell in his hand and boweth himselfe downe to worship and goeth his way Maim treat of the daily Sacrifices c. 3. S. 12. 13. 16. 17. The like they have in other records as for the measure of oile in T 〈…〉 yl treat Menacheth chap. 10. fol. 88. Three lâ—gges of oile and a halfe for the Candlesticke 〈◊〉 a logge for every lampe And for the order in the same 〈◊〉 in Ioma c. 3. fol. 33. The cleansâ—â—g of the 〈◊〉 Altar was before the trimming of 〈◊〉 â—ive lamps and the triâ—â—â—ing of the five lamps before the blood of the daily sacrifice and the blood of the daily sâ—â—rifiâ—â— before the trimming of the two lamps and the trimming of the two lamps before the burning of incense c. This charge of the Priests to order the lamps signified how Christ and his ministers should continually looke unto the puritie of doctrine and preaching of the light of the Gospell from evening to morning in the darke place of this world till the day dawne the day-starre arise in our hearts Rev. 1. 13. and 2. 1. Deut. 33. 10. Ioh. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16. CHAP. XXVIII 1 Aaron and his sonnes are set apart for the Priests office 2 Holy garments are appointed 6 The Ephodâ— 8 And the curious girdle of it 9 The two Beryll stones on the shoulders thereof on which the names of the twelve Tribes were graven 15 The Brestplate of judgement with twelve precious stones therein 21 on which the names of the twelve Tribes of Israel were graven 22 The golden chaines to fasten it 26 And the golden rings for the same 30 The Vrim and Thummim 31 The Robe of the Ephod with Pomgranats and Bels. 36 The golden plate of the Miter 39 The fine linnen Coate the Miter and the Girdle 40 The Coats for Aarons sonnes with their girdles and bonnets 42 and their linnen breeches 43. The Priests must we are their garments in their administration AND thou take neere unto thee Aaron thy Brother and his Sons with him from among the Sonnes of Israel that he may minister-in-the-Priests-office unto mee Aaron Nadab and Abâ—hu Eleazar and Ithamar Aarons Sonnes And thou shalt make garments of Holinesse for Aaron thy Brother for honour and for beautifull glory And thou speake unto all the wise hearted whomsoever I have filled with the spirit of wisedome and let them make Aarons garments to sanctifie him that he may minister-in-the Priests-office unto me And these are the garments which they shal make a Brestplate and an Ephod and a Robe and a Coat of circled-work a Miter and a Girdle and they shall make garments of Holinesse for Aaron thy brother and for his Sonnes that hee may minister-in-the-Priests-office unto mee And they shall take gold and blew and purple and scarlet and fine linnen And they shall make the Ephod of gold of blew and of purple of scarlet and fine linnen twined the worke of a cunning workeman It shall have the two shoulder-peeces joyning together at the two edges thereof and it shall bee joyned together And the curious girdle of his Ephod which is upon it shall be of the same according to the worke thereof of gold of blew and purple and scarlet and fine linnen twined And thou shalt take two Beryll stones and shalt grave on them the names of the Sonnes of Israel Six of their names on the one stone and the names of the fix that are remaining on the second stone according to their births The worke of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the sonnes of Israel inclosed in ouches of gold shalt thou make them And thou shalt put the two stones upon the shoulders of the Ephod stones of memoriall for the sons of Israel and Aaron shall beare their names before Iehovah upon his two shoulders for a memorial And thou shalt make ouches of gold And two chaines of pure gold at the ends shalt thou make them of wreathen worke shalt fasten the wreathen chaines to the ouches And thou shalt make the Brest-plate of judgement the worke of a cunning workeman like the worke of the Ephod shalt thou make it of gold of blew purple scarlet and fine linnen twined shalt thou make it Foursquare shall it be doubled a spanne the length thereof and a span the bredth therof And thou shalt embosse in it embosment of stones foure rowes of stones a row a Sardius a Topaz a Smaragd the first row And the second row a Chalcedonie a Saphir a Sardonyx And the third row an Hyacinth a Chrysoprase and an Amethyst And the fourth row a Chrysolyte and a Beryll and a Iasper they shall be set in gold in their embosments And the stones shall be with the names of the Sons of Israel twelve according to their names like the engravings of a signet every man with his name they shall be according to the twelve Tribes And thou shalt make upon the Brestplate chains at the end of wreathen worke of pure gold And thou shaft make upon the Brestplate two rings of gold and shalt put the two rings on the two ends of the Brestplate And thou shalt put the two wreathings of gold in the two rings on the ends of the Brestplate And the other two ends of the two wreathings thou shalt faâ—â—en on the two ouches and shalt put them on the shoulders of the Ephod before it And thou shalt make two rings of gold and shalt put them upon the two ends of the Brest-plate upon the border thereof which is in the side of the Ephod inward And thou shalt 〈◊〉 two other rings of gold and shalt put them on the two shoulders of the Ephod underneath towards the forepart thereof over-against the coupling thereof above the curious girdle of the Ephod And they shall binde the Brestplate by
the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall â—allow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thâ—â— shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maâ—â— for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come â—igh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where 〈◊〉 put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
chaines Afterwards they put the ends of the â—â—eathings of the Brestplate into the rings that were above on the shoulders of the Ephod Then they pâ—t the two laces of blew which were on the edges of the Brestplate into the two rings which were above the curious girdle of the Ephod And they let downe the 〈◊〉 which were in the rings on the shoulders of the Ephod unto the rings of the Brestplate which were uppermost that the one might cleave fast unto the other and so the Brestplate might not bee loosed from the Ephod M 〈…〉 ony treat of the Implements of the Sanctuary 〈◊〉 9. s. 9. 10. Ver. 29. upon his heart The Greeke translateth upon his brest so in Revel 15. 6. the brests girded meaneth the hearts As before presenting them â—nto God he bare them on his shoulders on two 〈◊〉 of equall worth and glorie so now to signifie Gods favour in Christ towards the Church they are borne upon his heart graven on sundry stones which signified the manifold and sundry graces of the Spirit wherewith the Saints are glorified here every one in their measure proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace love prayeth Set me as a â—ignet upon thy heart Song 8. 6. memoriall which the graving did signifie as in Esay 49. 15. 16. I will not forget thee behold I have graven thee upon the palmes of my hands c. Ver. 30. the Urim and the Thummim which is by interpretation the Lights and the Perfections but what these were is not easie to say The Gr. translateth them the Manifestation and the Truth There is no commandement given unto Moses for to make them neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related but in Levit. 8. 8. it is said of Moses he put in the Brestplate the Vrim and the Thummim From which some of the Hebrews as R. Menachem on Exod. 28. doe gather that they were not the worke of the artificer neither had the artificers nor the Church of Israel in them any worke or any voluntary offring but they were a mysterie delivered to Moses from the mouth of God or they were the worke of God himselfe For Moses tooke the Urim and the Thummim and put them in the Brest-plate after that he had put upon Aaron the Ephod and the Brestplate Levit. 8. 7. 8. Some doe thinke that as those words Holinesse to Iehovah in verse 36. were graven on a plate and put on Aarons fore-head so these words Vrim and Thummim were likewise graven on a golden plate and put in the Brestplate which was double verse 16. for something to be put therein Others thinke they were no other then the precious stones fore-spoken of The use of these Vrim and Thummim was to enquire of God and to receive an answer of his will by them as is said of Eleazar the priest he shall aske counsell for Ioshua after the judgement of Vrim before the LORD Numb 27. 21. The manner of asking counsell is recorded by the Hebrews to be thus When they inquired the priest stood with his face before the Arke and hee that inquired stood behind him with his face to the backe of the priest and the inquirer said Shall I goe up or Shall I not And hee asked not with an high voice nor with the thought of his heart onely but with a sub 〈…〉 〈◊〉 as one that prayeth by himselfe And forthwith the holy Ghost came upon the Priest and hee beheld the Brestplate and saw the 〈…〉 〈◊〉 〈◊〉 of prophesie Goe up or goe not up in the letters that shewed 〈◊〉 themselves upon the Brestplate before his face Then the Priest answered him and said Goe up 〈◊〉 〈◊〉 not up And they made no inquiry of two things at once and if they so inquired yet the 〈…〉 〈◊〉 but unto the first onely And they enquired not hereâ—y for a common man but either for the King or for him on whom the affaires of the Congregation â—ay Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 11. 12. Of this see examples which may give light hereunto in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim were lost at the Captivity of Babylon and wanted at the peoples returnâ— Ezr. 2 63. Nehemiah 6. 65. neither doe we find that ever God answered by them any more The Bab. Thalmud 〈◊〉 â—oma Chap. 1. sol 21. speaking of Hag. 〈◊〉 8. where the Hebrew word Ecchabda I will be glorified wanteth the letter H which in numbring signifieth five saith The want of H sheweth the want of five things in the second Temple which had beene in the first namely 1 The Arke with the Mercy-seat and Cherubims 2 The fire from heaven 3 The Majesty or Divine presence 4 The holy Ghost 5 and the Vrins and Thummin By the Majesty Shecinah they seeme to meane the Oracle in the most holy place where God had dwelt betweene the Cherubims Psal. 80. 2. Num. 7. 89. And by the holy Ghost they meane the spirit of prophesie not onely in the Priests but in the Prophets as the Commentary on that place of the Thalmud saith The holy Ghost was not in the Prophets from the second yeere of Darius c. that is after Haggai Zachary and Malachie which were the last Prophets and in that Kings time Haggai 1. 1. Zach. 1. 1 So elsewhere in the Thalmud in Sanhedrin Chap. 1. they teach from their ancient Doctors that after the later Prophets Haggai Zachary and Malachi were dead the holy Ghost went up or departed from Israel howbeit they had the use of a voice or Eccho from heaven R. Menachem on Ex. 28. saith of this Oracle by Vrim Thummim that it was one of the degrees of the holy Ghost that is of the gifts of the holy Ghost inferiour unto Prophesie and superiour to the voice or Eccho Like wise R. Moses Gerundens on Exod. sol 146. affirmeth that betweene the Voice and the Prophesie were Urim and Thummin Of this Voice or Eccho there is no mention in the Scriptures of the Prophets but the Hebrew-Doctors which say that it was in Israel after the Prophets ceased doe often write of it and call it Bathkol that is the daughter of a voice as it were one voice proceeding out of another such as we call an Eccho and which some thinke was with distinct and plaine words Of old they had in Israel Oracies or answers from God three manner of wayes by Dreames or by Urim that is the Priest with Vrim and Thummim Num. 27. 21. or by Prophets 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul then he rought to a Witch The footsteps of these 〈◊〉 〈◊〉 〈◊〉 among the ancient Heathens as Homeâ— in 〈◊〉 bringeth in Achilâ—es advising the Greekes in the time of a
sore pestilence to 〈◊〉 〈◊〉 〈◊〉 thereof from God by some Prophet or a Priest or a Dreamer of dreames And as the High 〈◊〉 of 〈◊〉 was adorned in his 〈◊〉 with Vrim and Thummim translated in Greek Manifestation and Truth so among the Egyptians their high Priest is reported to have an ornament about his necke of a Saphire stone and the ornament was called Aletheia that is Truth as Aeliamâ— writeth in his Greeke History booke 14. After the losse of Vrim and Thummim and Prophets in Israel the godly Iewes held them to the Law of Moses as they were commanded by the last Prophet Mal. 4. 4. And hereunto Iesus sonne of Syrach in Ecclus. 33. 3. seemeth to have reference saying The Law is faithfull to him that understandeth as the asking of Dela that is as the Oracle of Vrim and Thummim for Vrim is translated into Greeke Dela 1 Sam. 28. 6. R. Moses bar Maimon saith They made in the second Temple Vrim and Thummim whereby he meaneth the Brestplate with the precious stones to the end they might make up all the High priests eight ornaments without which he might not administer although they did not enquire of God by them And wherefore did they not enquire by them Because the holy Ghost was not there And every Priest that speaketh not by the holy Ghost and on whom the Divine-majestie resteth not they inquire not by him Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 10. According to this phrase are those speeches to be understood in Ioh. 7. 39. The holy Ghost was not yet because Iesus 〈◊〉 not yet glorified and in Acts 19. 2. Wee have not so much as heard whether there be an holy Ghost Wherby is meant the gifts of the Spirit in Prophesie Tongues c. as there followeth in vers 6. T 〈…〉 holy Ghost came on them and they spake with Tongues and prophesied which gifts being before ceased were restored by the Gospell an evident proofe that the Christ was come Ioel 2. 28. 32. Acts 2. 4. 17. 18. And in Christ this mystery of Vrim and Thummim was fulfilled for in the heart of him our great High-priest were the gifts of the holy Ghost without measure 3. 34. unto all Light and Manifestation of the Truth with all perfection and integrity Iohn 1. 4. 9 17. and 3. 12. 13. and 18. 37. Coloss. 2. 3. whereby the light of the knowledge of the glory of God in the face of Iesus Christ is come unto us by whom the Spirit of Truth is sent into us to dwell with us and to abide with us for ever Iohn 14. 16. 17. who also hath given us to put on the Brestplate of Faith and Love 1. Thessalon 5. 8. Vers. 31. the Robe in Hebrew Megnil in Greek Hupodutes that is an Vnderclothing it was a long garment worne next under the Ephod The Hebrewes say Vpon the Robe was the Ephod and the Brestplate and he girded with the curious girdle of the Ephod upon the Robe under the Brestplate and therfore it is called the Robe of the Ephod because he girdâ—â— it with the Ephod Maimony in Implements of the Sanctuary Chap. 10. Sect. 3. See also Exodus 29. 5. and Levit. 8. 7. of the Ephod the Greeke here translateth it Poderee that is of the garment-downeto the foot So in Revel 1. 13. Christ appeareth 〈…〉 ed with a garment downe to the foot in the Gr. there Poderee to shew himselfe as High Priest for the Church Vers. 32. an hole called in Hebrew a mouth top Hebr. head a binding or welt called in Hebrew a lip woven worke Hebrew the work of the weaver Iosephus in his 3. booke of Antiquities Chap. 8. saith This coat was not of two peeces but woven in one without seames on shoulders or sides Maimony in treat of the Implements of the Sanctuary chap. 9. Sect. 3. saith The Robe was all of blew and the threds thereof were twelve times double and the hole thereof was woven at the beginning of the weaving And it had no sleeves but was divided into two skirts from the end of the necke unto beneath after the manner of all Robes and was not joyned together but about all the neck only The Gospell noteth of Christ how in the dayes of his flesh he wore a coat without seame woven from the top throughout Iohn 19. 23. Though that were not a priestly garment yet was it mysticall Vers. 33. Pomgranats that is similitudes of them so the Greeke translateth as it were Pomgranats of the flourishing pomegranat tree scarlet every sort of these three saith Maimony being twisted of eight threds as it is written upon the skirts of it twisted Exodies 39. 24. So the threds of these skirts were in all foure and twenty And hee made them like pomgranats which open not their mouth and hung them on the Robe Maimony treat of the Implements of the Sanct. Chap. 9. Sect. 4. Wheresoever this word TVVISTED is used alone as it is in Exod. 39. 24. it must be eight double threds Ibid. Chap 8. Sect. 14. The Greek version both here and in Exod. 39. 24. addeth the fourth stuffe and of fine linnen twined but the Hebrew wanteth this as also the Chaldee bells in number threescore and twelve as Maimony sheweth in the soresaid treatise chap. 9. Sect. 4. and they were hanged 36 on the one skirt and 36 on the other And in these 72 bells were 72 clappers all of gold and the bell together with the clapper in it is that which is called in Hebrew Pagnamon a Bell saith Maimony ibidem Vers. 35. to minister in the same or when hee ministreth sound or voice that is the sound of his bells Whereby was signified the voice of Christ which is heard of God in his prayer and mediation and heard of the people in his teaching and instruction Heb. 5. 7. and 7. 25. Deuter. 33. 10. Esay 58. 1. Mat. 12. 18. Therefore these Bels were of gold to signifie the purity and preciousnesse of the words of Christs accompanied with Pomgranats to signifie the fruits and comfortable effects of Christs both mediation and doctrine For Pomgranats were of the fruits of the holy Land Deut. 8. 8. and they with the wine that is in them signified the fruits and graces of the Saints Song 4. 〈◊〉 13. and 8. 2. Therefore many such were also in Solomons Temple 2 Chron. 3. 16. and 4. 13. And the care that this Robe should not be rent verse 32. signified the unity of the doctrine and faith of Christ which should bee among his people without rents or schismes 1 Cor. 1. 10 13. 1 Tim. 1. 3. goeth in c. that is publikely administreth as this phrase signifieth Numb 27. 17. 1 Chron. 27. 1. Acts 1. 21. that he dye not or and he shall not dye Vers. 36. Plate the Hebrew Tsits properly signifieth a floure the Greeke Petalon a leafe because it appeared faire and glorious after it is called the plate of the holy crowne
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
according to the greatnesse of thy mercy Nehem. 13. 14. 22. On the contrary the sinne and jealousy offrings had no oile nor incense because they were no offrings of memoriall but such as brought iniquity to remembrance which was not gracious nor sweet smelling before the Lord Num. 5. 15. Levit. 5. 11. of rest the Greeke saith of sweet smell and consequently acceptable as the Chaldee explaineth it an Oblation that shall be accepted with favour before the Lord. See Leviticus 1. 9. Vers. 3. Aarons to eat the same in the sanctuarie Levit. 6. 16. This is to bee understood of the Meat-offrings brought alone but the Meat and drink offrings added to other sacrifices were not to be eaten but burnt and powred all upon the altar see the annotations on Levit. 23. 13. holy of holies Hebr. holinesse of holinesses that is most holy things By this they are distinguished from other things which the Hebrew Doctors call therfore leight holy and which might be eaten out of the sanctuarie but within the host and in ages following within Ierusalem Maimony treat of offring sacrifices chap. 10. Sect. 5. and chap. 11. S. 5. Thus the Meat-offrings were in part for the maintenance and livelihood of Gods Priests Num. 18. 9. 10. and being given unto God were most holy things and figured the graces and good workes wherewith we honour Christ relieve his poore saints which are holy and acceptable sacrifices unto the Lord Phil. 4. 18. Heb. 13. 16. And being referred to Christ himselfe as he by the oblation of his owne body was our Meat-offring Psalme 40. Heb. 10. it figured our communion with him and participation of his death and resurrection by faith whereby he becommeth unto us the bread of God the bread of life that giveth us life for ever Ioh. 6. 33. 35. c. And of him his whole church which are a royall Priesthood 1 Pet. 2. 9. are made partakers Vers. 4. baked in Hebr. a baking or batche of the oven They kneaded and baked it within the sanctuarie though the wheat was ground and sifted without as Maimony in the foresaid treatise sheweth which is confirmed by Ezek. 46. 20. This is the place where the Priests shall boyle the trespasse-offring and the sin-offring where they shall bake the Meat-offring c. See also 1 Chron. 23. 28. 29. where the Levites were assistants to the Priests in preparing the Meat-offrings unlevened Heb. cakes of unlevenings that is altogether unlevened signifying sincerity and truth 1 Cor. 5. 8. see the notes on Exod. 12. mingled The cakes were thus ordered the flowre was mingled with oile and kneaded with warme water and baked and broken in peeces and put into a ministring vessell then frankincense was put upon it but no oile powred on it because it is written mingled with oile Of every tenth part of an Ephah they made ten cakes saith Maimony treat of offring the sacrif chap. 13. Sect. 8. 10. or unlevened Heb. and wafers of unlevenings anoynted c. Of this Maimony in the foresaid place saith And if they were wafers the flowre was kneaded with warme water and the wafers anoynted with oile And it seemes unto me saith he that they were anoynted after the baking There was brought a Log or halfe pinte of oile for every tenth deale of flowre and they were anoynted and anoynted againe till all the oile in the Log was ended This anoynting with oile signified the graces of Gods spirit as before is shewed which the children of God should have within and without so being both tempered and anoynted with the same of which the Apostle saith The anoynting which ye have received of the Holy one abideth in you c. 1 Ioh. 2. 27. and He that establisheth us with you in Christ and hath anoynted us is God 2 Corinthians 1. 21. Vers. 5. on a pan or on a plate or slice flat and smooth Hereof Maimony treat of offring sacrif chap. 13. Sect. 7. saith what differeth Machahath the Pan from Marchesheth the Frying-pan The Frying-pan hath a lip or edge and the past that is baked thereon is soft and for that it hath a lip it runneth not out But the pan hath no lip and the past that is baked thereon is hard so that it runs not off Moreover the Pan and the Frying-pan were in the Courtyard and both of them vessels of ministration of the holy things and the Oven of the sanctuarie was of metall Maimony ibid. chap. 12. Sect. 23. They signified vessels of Christian hearts as My heart hathfryed or boyled a good matter c. Psal. 45. 2. See the annotations on that Psalme Vers. 6. pieces or parts They haked it in the sanctuarie and cut it in pieces and put the pieces into a ministring vessell and then put upon it oile and frankincense and caried it to the Priest and the Priest caried it to the altar and brought it to the southwest horne and did as it before noted on verse 2. And for the manner of cutting he doubled the cake into two and the two into foure and divided it And all the pieces were as big as olives and if they were greater or lesser they would serve Maimony ibidem chap. 13. Sect. 12. 10. This cutting in pieces is to be understood also of the cakes baked in the oven verse 4. and in the Frying-pan verse 7. 8. and signified the same thing that the cutting in pieces of the Burnt-offeing Leviticus 1. 6. 12. Vers. 8. he shall offer that is the man that brings the gift shall present or offer it to the Priest so Sol. larchi expoundeth it the owner thereof shall offer it to the Priest and the Priest shall bring it unto the Altar Or it shall be offred to weet by thee as hee imputed Gen. 15. 6. is translated it was imputed Rom. 4. 3. See also the notes on Gen. 2. 20. and 16. 14. Vers. 9. take up or lift up which the Chaldee translateth separate the Greeke take-away a memoriall that is an handfull of the pieces thereof see before on verse 6. and 2. All Meat-offrings that are offred upon the Altar he taketh an handfull thereof and burneth it all upon the Altar and the rest is eaten by the Priests Maimony ibidem chap. 12. Sect. 9. See an Exception in Lev. 6. 23. of rest Greek of sweet smell The Chaldee translateth an offring that shall be received with favour before the Lord. Vers. 10. Holy Hebr. holinesse of holinesses that is most holy see vers 3. Vers. 11. with leven except some thank-offrings which were brought with levened bread Levit. 7. 13. Leven and honey are unlawfull to be burnt upon the altar and they are unlawfull every whit of them Levit. 2. 11. But he is not guilty except he burne them for an offring or with an offring and whether he offer them by themselves or burne them mixed hee is to be beaten for each of them by themselves Maimony in Issure mâ—zheach chap. 5. Sect. 1. old leven
in Christ. Colos. 2. 16. 17. And besides the former signification as the not eating of the flesh of such sacrifices as had their blood caried into the holy place signified that they which cleaved to the rudiments of Moses Law should have no portion in Christ as is shewed on Levit. 6. 30. from Heb. 13. 10. 13. so the not eating of blood which made stonement for the soules of men seemeth also to signifie that they which cleaved unto the legall sacrifices should not eat that is not have communion benefit or nourishment to their soules but they which come unto Christ by faith doe eat the flesh and drinke the blood in spirit and truth by which their atonement is made with God Ioh. 6. Matth. 26. compared with Heb. 13. 10. c. And as the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Heb. 9. 8. so the communion with that blood whereby atonement for sins was made was not yet fully manifested while as the outward Tabernacle and figurative sacrifices therein were in use Verse 13. hunt a hunting and so take it by hunting This law for wild-beasts caught by hunting concerneth tame beasts also as touching the slaying of them as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flocke c. and thou shalt eat And as it is said in Deut. 15. 22. of the blemished firstlings which were to be eaten in their cities as the Roe-bucke and as the Hart From which words the Hebrewes say Here thou art taught that the wilde beast and the tame are alike in this businesse of killing c. Maimony in Shechitah or treat of Killing beasts chap. 1. sect 1. that may be eaten or which is usually eaten which Targum Ionathan expoundeth that is lawfull to be eaten he shall even poure-out or then shall hee shed the blood thereof so that no flesh of beast or bird might bee eaten in Israel unlesse the blood were orderly let out and the flesh cleansed of it And when the people in a warre flying upon the spoile slew cattell on the ground and did eat the flesh not puri fied from the blood they sinned against the Lord till Saul tooke order for the more lawfull killing of them 1 Sam. 14. 32. 33. 34. Of this point the Hebrewes have these rules It is commanded that who so will eat the flesh of any cattell wild beast or fowle it be slaine and afterward eaten He that slayeth blesseth God first who sanctifieth us by his commandements and hath given a charge concerning the slaying And it is unlawfull to eat of that which is slaine all the while that it doth tremble And who so eateth thereof before the soule the life bee gone out transgresseth Fishes and Locusts there is no need to slay them but the catching of them maketh them lawfull Behold hee saith in Numb 11. 22. Shall the flockes and the herds be slaine for them to suffice them or shall all the fishes of the sea be gathered for them The gathering of the fish is as the fleying of the beasts So of the Locusts there is mentioned their gathering onely Esa. 33. 4. that if any of them dye in the water they may be eaten yea it is lawfull to eat them alive The place where the beast must be slaine is the necke The instrument to slay it with may be any knife of metall or of stone or of glasse and the like cutting things which are sharpe and have no gap in them It is lawfull to slay in all places without the court of the Sanctuarie for within the court they slay but the holy things of the altar onely common beasts or fowles may not bee slaine within the court Deut. 12. 14. 15. So that which is slaine out of the place which God hath chosen is lawfull to be eaten in any of the gates but hee that slayeth common things within the court that flesh is unlawfull to bee used but they bury it Any man may slay as the deafe or the foole or the childe c. if others looke that it bee slaine lawfully but if a knife fall of it selfe and slay though it be after the manner of slaying yet it is unlawfull for it is said THOV SHALT KILL Deut. 12. 21. so it must be slaine by mankinde Hee that slayeth a beast in the name of a sacrifice for a vow or a sin-offring which he oweth it is unlawfull to be eaten c. Maim in Shecbitah 〈◊〉 1. and 2. c. The taking of beasts and birds by hunting may signifie the converting of sinners by the preaching of the Gospell as the catching of fishes is applied to the catching of men Luk. 5. 9. 10. And as Peter when hee was called to preach the word unto and communicate with the Gentiles was bidden in a vision to kill beasts and eat Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood seemeth to figure out the mortifying of sinners by the word of God and burying of the old man naturall sinfull life after which communion with them is lawfull Rom. 6. 2. 3. 4. cover it with dust the Greeke translateth earth shall cover it The covering of blood is in use they say both within the land of Israel and without the land of common beasts but not of the sanctified Thalmud in Cholin c. 6. This taught a reverend regard which they should have of the soule or life of the beast which was in the blood that it should bee buried with a kinde of honour for buriall is honourable Eccles. 6. 3. It also shewed the lawfulnesse of killing these creatures for food that their blood being covered should not be imputed unto them of God as appeareth by the contrary Iob 16. 18. O earth cover not thou my blood and Ezek. 24. 7. 8. Her blood is in the midst of her see set it upon the top of a Rocke shee poured it not upon the ground to cover it with dust that it might cause hot-wrath to come up to take vengeance c. where blood not covered signifieth a crying to God for vengeance The Hebrewes performed this charge carefully for in their canons it is said Wee are commanded to cover the blood of the cleane beast or cleane fowle that is slaine Leviticus 17. 13. Therefore wee are bound to blesse before the covering of 〈◊〉 Blessed art thou O Lord our God King eternall which hath sanctified us by his commandements and give us a charge to cover the blood Hee that killeth fowle and many sorts of wilde beasts in one place blesse◠with one blessing for them all and maketh one cov 〈…〉 of all their blood If the blood bee mixt with water if there be in it the appearance of blood it ought to bee covered otherwise it is free c. If the blood for suncke into the ground yet if the signe or marke th 〈…〉 of may be discerned it ought to be
profaneth the Name of God and if it be before ten of Israel hee profaneth it publikely and he disanulleth the affirmative precept for sanctifiyng Gods name and transgresseth against the prohibition of profaning his name Maimony tom 1. in Iesudei hatorah ch 5. sect 4. Vers. 22. with a male or with man-kinde this was the sin of Sodom Gen. 19. 5. and of other heathens Rom. 1. 27. called the going after other flesh Iuce vers 7. They that thus sinned were by Moses Law to be stoned to death Lev. 20. 13. by the law of Christ they shall bee shut out of the kingdome of God 1 Cor. 6. 9. 10. like copulation with a woman Hebrew with the lyings or copulations of a woman Vers. 23. to lye downe thereto or that it may lye with her which sense the Greeke version also affordeth So in Lev. 20. 16. where such beastlinesse is punished with death And whether it be tame-beast or wild-beast or fowle all are to be stoned to death Maimony in Issureibiah ch 1. sect 16. confusion in Greeke a detestable thing Vers. 24. in any of these or in all these which Targum Ionathan expoundeth in any-one of all these every of which the Hebrewes call Nakednes after the scripture phrase and they say There are also other women which are forbidden by tradition and the doctrine of the Scribes these they call Secondaries as being second or next to the foresaid nakednesses and of them there be 20. women and they are these 1 The mothers mother and this is infinite as the mothers mothers mothers mother and so all upward are unlawfull 2 The mother of his mothers father onely and no further are forbidden 3 His fathers mother infinite as the fathers mothers mothers mother and all upward are unlawfull 4 The mother of his fathers father and no further 5 The wife of his fathers father infinite Though she were the wife of our father Iakob or Noe shee is unlawfull for every of us 6 The wife of his mothers father and no further 7 The wife of his fathers brother by the mother 8 The wife of his mothers brother whether by the mother or by the father 9 His sons daughter in law that is his sons sons wife infinite though it should be his sons sons sons sons wife even to the worlds end So that Noe if he were now living might never marry with any widow that had been wife to any of his sons 10 His daughters daughter in law or sonnes wife and no further 11 The daughter of his sons daughter no further 12 The daughter of his son son and no further 13 The daughter of his daughters daughter onely 14 The daughter of his daughters son onely 15 The daughter of his wives sons son onely 16 The daughter of his wives daughters daughter onely 17 The mother of his wives fathers mother onely 18 The mother of his wives mothers father only 19 The mother of his wives mothers mother onely 20 The mother of his wives fathers father onely So there are found of these which are secondarily unlawfull foure which are infinite The mothers mother and all upward The fathers mother and all upward The grandfathers wife and all upward The sons son wife and all downward Maimony in Ishoth or 〈…〉 of Wives ch 〈◊〉 sect 6. Vers. 25. doe visit or have visited that is punished or as the Greeke translateth recompensed the time past being used for the more certainty 〈…〉 the thing were already done spueth or v 〈…〉 teth out with â—othsomnesse and indignation 〈◊〉 the Greek explaineth it So after in Lev. 20. 〈◊〉 Vers. 26. any of these or any of all these abo 〈…〉 tions So in vers 29. stranger or sojourner 〈◊〉 Greeke proselyte Vers. 28. the nation in Greeke the nations 〈◊〉 Chaldee the peoples Vers. 29. the soules that is the persons 〈…〉 rooted out or destroyed as the Greeke and Chald 〈…〉 explaine it Of this judgement see Levit. 20. 〈◊〉 Gen. 17. 14. Vers. 30. my charge Hebrew my keeping or 〈…〉 die that is which I command to be kept In Greek my ordinances in Chaldee the custodie of my 〈◊〉 statutes of abominations that is most abo 〈…〉 statutes meaning their sinfull practices which 〈…〉 orow custome grew to be as a Law amongst them CHAP. XIX Sundry lawes teaching 2 holinesse 3 obed 〈…〉 4 and true religion To leave some of the fruits of the Land for the poore 11 Against lying swearing defraud 〈…〉 sing and unrighteousnesse 16 Against talebearing hate revenge 19 unlawfull mixtures and fornication 23 The law for uncircumcised fruits 26 Against observing heathenish manners 29 whoredome 31 familiar spirits 32 To honour the ancients 34 to love strangers 36 to have just ballances 37 and to observe all Gods statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Speake unto all the Congregation of the sonnes of Israel and say unto them Ye shall be holy for I Iehovah your God am holy Ye shall feare every-man his mother and his father and keepe my Sabbaths I am Iehovah your God Turne yee not unto Idols and make not to your-selves molten gods I am Iehovah your God And when ye sacrifice a sacrifice of Peace offring unto Iehovah yee shall sacrifice it for your favourable acceptation In the day that ye sacrifice it it shall bee eaten and on the morrow and that which remaineth untill the third day shall bee burnt in the fire And if it be eaten at all in the third day it is a polluted-thing it shall not bee favourably-accepted And they that eate it every one shall beare his iniquity because he hath profaned the holy thing of Iehovah and that soule shall be cut-off-from his peoples And when ye reape the harvest of your land thou shalt not wholly-rid the corner of thy field in reaping neither shalt thou glean the gleaning of thy harvest And thou shalt not gather-the-single-grapes of thy vineyard nor gleane the grapes that are broken off of thy vineyard thou shalt leave them for the poore and for the stranger I am Iehovah your God Ye shall not steale neither falsly-deny nor deale-falsly any-man with his neighbour And ye shall not sweare by my name to falshood and thou shalt not profane the name of thy God I am Iehovah Thou shalt not fraudulently-oppresse thy neighbour neither rob him the work of him that is hired shall not abide-all-night with thee untill the morning Thou shalt not curse the deafe and before the blinde thou shalt not put a stumbling-blocke but thou shalt feare thy God I am Iehovah Ye shall not do unrighteousnesse in judgment thou shalt not respect the person of the poore nor honor the person of the great man in justice shalt thou judge thy neighbour Thou shalt not walke a talebearer among thy people thou shalt not stand against the blood of thy neighbour I am Iehovah Thou shalt not hate thy brother in thine heart rebuking thou shalt rebuke thy neighbour and not beare sin for him
himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
any beast to lye downe thereto thou shalt even kill the woman the beast they shal surely be put to death their bloods shall be upon them And the man that taketh his sister his fathers daughter or his mothers daughter and seeth her nakednes and shee see his nakednesse it is impietie and they shal be cut off in the eyes of the sonnes of their people he hath uncovered his sisters nakednes he shall beare his iniquity And the man that lyeth with a woman having-her sicknes and uncovereth her nakednes discovereth bee fountaine and she uncovereth the fountaine of her bloods even both of them shall be cut-off from among their people And thou shalt not uncover the nakednes of thy mothers sister or of thy fathers sister for he discouereth his neere-kinne they shall beare their iniquity And the man that lyeth with his aunt hee hath uncovered his uncles nakednes they shall beare their sinne they shall dye childles And the man that taketh his brothers wife it is uncleannes he hath uncovered his brothers nakednes they shall bee childles And ye shall keepe all my statutes and all my judgments and doe them that the land spue you not out which I bring you thither to dwell therein And ye shall not walke in the statutes of the nation which I send out from before you for all these things have they done and I am yrked with them And I have said unto you you shall inherit their land and I will give it unto you to inherit it a land that floweth with milke and honey I am Iehovah your God which have separated you from the peoples And yee shall separate betweene the cleane beast and the uncleane and betweene the uncleane fowle and the cleane and yee shall not make your soules abominable by beast or by fowle or by any thing that creepeth on the ground which I have separated unto you for uncleane And ye shall be holy unto me for I Iehovah am holy and have separated you from the peoples to be mine And man or woman when there is in them a familiar-spirit or that is a wizard they shall surely be put to death they shall stone them with stones their bloods shall be upon them Annotations EVery man or Any man whosoever Hebr. man 〈◊〉 as Levit. 17. 3. Targum Ionathan explaineth it yong man or old man the Greeke hath If any Here God appointeth punishments for the transgression of such Lawes as were given in the two former chapters that sojourneth or that is a stranger in Greeke proselytes of his seed that is any of his children Molech an Idoll to which the heathens offred their children whereof see Lev. 18. 21. he shall surely be put to death or he shal be put to dye the death Heb. dying he shall be made to dye So after in verse 9. 10. 11. 12. c. the people of the land the Chaldee expounds it the people of the house of Israel stone him his sinne being proved before the Iudges by witnesses the hands of the witnesses were first to be upon him and afterward the hands of all the people Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefactors Stoning Burning Killing with the sword and Strangling And the Hebrewes reckon eighteen euil doers which were to be stoned that was the sorest death sundry of them are mentioned in this chapter of all the rest see the notes on Exodus 21. 12. The manner of stoning is said to be thus when the malefactor came within foure cubits of the place of execution they stript him out of his clothes but covered his nakednesse before and a woman was not stoned naked but in one linnen garment The place of stoning was high unto which the malefactor with his witnesses went up his hands being tyed One of the witnesses stroke him behinde upon his loynes if that kild him not the other witnesses threw a great stone upon his heart if hee dyed not with it all Israel threw stones upon him Talmud Bab. in Sanhedrin chap. 6. and Maimony in Sanhedrin chapter 15. section 1. Vers. 3. And I will set Heb. will give that is will oppose and set firmly for which in verse 5. Moses useth the word set This is meant if the sinne were not knowne or could not be proved by witnesses sufficiently before men that God himselfe would cut off the sinner which the Chaldee and Greeke doe interpret destroy or make to perish So Chazkuni expoundeth it I will set my face when he transgresseth without witnesses and evident-proofe The Hebrewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off and they are these 1. Hee that lyeth with his mother 2. or with his fathers wife 3. or with his daughter-in-law 4. or with mankinde 5. or with a beast 6. and the woman that lyeth downe to a beast 7. hee that lyeth with a woman and her daughter 8. or with another mans wife 9. or with his sister 10. or with his fathers sister 11. or with his mothers sister 12 or with his wives sister 13. or with the wife of his fathers brother 14. or with the wife of his mothers brother 15. or with a woman that hath her sicknesse 16. The blasphemer 17. the Idol-server 18. he that giveth of his seed to Molech 19. hee that followeth him that hath a familiar spirit 20. hee that prophaneth the Sabbath 21. the uncleane person that eateth the holy thing 22. the uncleane person that commeth into the Sanctuarie 23. Hee that eateth fat 24. or blood 25. or that eateth that which remaineth of the sacrifices when it is a polluted thing 26. or that eateth uncleane meats 27. Hee that slayeth sacrifices without the sanctuarie 28. be that offreth them without 29. He that eateth Leaven at the Passeover 30. he that eateth any thing on Atonement day 31. or that worketh on that day 32. Hethat maketh an Oile like the holy oile of the Sanctuary 33. or maketh anincense like the holy incense 34. or that anointeth mans flesh with the holy oile of the Sanctuary 35. He that observeth not the Passeover 36. or that observeth not the Law of circumcision For these they are guilty to be cut off if they transgresse presumptuously if ignoraÌ„tly they must bring a sin-offring c. Thalmad Bab. in Châ—â— it huâ—â— chap. 1. All these are expressed in Moses Law and yet hee that gathered these in the Thalmud as Maimony in his Annotations upon the same place observeth reckoneth but the generals and leaveth the particulars For where he saith He that lyeth with a woman and her daughter he implieth also a woman with her sonne so a woman and her sons daughter a woman and her daughters daughter and his mother and his mothers mother and his fathers mother and his daughter and his sons daughter and his daughters daughter And under the name of the Idolserver is implied hee that poureth out a drink-offring or that burneth incense or
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
are often called Matt. 5. 23. 24. and 8. 4. and 23. 18. 19. Heb. 8. 4. and 11. 4. according to all their vowes in Greeke according to all their profession or promise So in Ierem. 44. 25. Vowes are in Greek called a profession or confession and vowes were made with promises and payed with confessions as David sayd Thy vowes are upon me ô God I will pay confessions unto thee Psalme 56. 13. and to all in Greeke or according to all their choise so voluntarie gifts are called because they come from the choise and will of the giver What they differ fro vowes is shewed on Lev 7. 16. Vers. 19. For your favourable-acceptation to weet you shall offer it so that it may be acceptable and pleasing unto God for you as vers 20. Levit. 23. 11. The Greeke translateth it Acceptable see the notes on Levit. 1. 3. Sol. Iarchi here explaineth it Bring the thing that is meet to make you acceptable before me that it may be unto you for favourable-acceptation a perfect male in Greeke unblemished males such were all the burnt-offrings to be see Levit. 1. 3. 10. or of the goats but the fowles he mentioneth not because the Law made no difference in them of male or female and as Iarchi here saith the fowle was not rejected for a blemish but for want of a lim See the annotations on Lev. 1. 14. Ver. 20. to favourable acceptation that is favourablie-accepted as Moses speaketh after in vers 25. and so the Greeke translateth acceptable for you This is opened by the prophet thus If yee offer the blind for sacrifice is it not evill and if yee offer the laâ—e and sicke is it not evill Offer it now unto thy governour will he be pleased with thee or accept thy person saith the LORD of hosts And ye brought that which was torne and the lame and the sicke thus yee brought an offring should I accept of your hand saith the LORD But cursed be the deceiver which hath in his flocke a perfect male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the LORD of hosts and my name is dreadfull among the heathen Mal. 1. 8. 15. 14. These perfect and unblemished sacrifices which were to bee offred unto God figured the perfection of Christ who gave himselfe a sacrifice for us and whom we apply to our selves and make ours by faith 1 Pet. 1 19. 20. 21. Gal. 2. 16. 20. Also the sacrifices of our humble and contrite hearts and of our bodies and of our praises and thanks givings which through Christ and his Spirit are made holy and acceptable unto God Psal. 51. 18. 19. Rom. 12. 1. Heb 13. 15. Ver. 21. of peace offrings or of payments in Greek of salvation in Chaldee of sanctification See the notes on Lev. 3. 1. to separate or in separating in Greeke distinguishing a vow which may bee understood both of making a singular vow and of accomplishing it for both must bee unblemished So in Numb 15. 3. 8. See also Lev. 27. 2. The Hebrewes say It is commanded that all oblations bee perfect and choise Lev. 22. 21. and whosever sanctifieth a beast which hath a blemish for the top of the altar transgresseth against a prohibition and is to be beaten for his sanctifying of it as it is written Lev. 22. 20. ANIE WHICH hath A BLEMISH IN IT YE SHALL NOT OFFER Wee have beene taught that this is a warning for him that sanctifi 〈…〉 blemished things Who so thinketh that it is lawfull to sanctifie a blemished thing for the altar and sanctifieth it it is holy and hee is not beaten Hee that killeth blemished thing by the name of an offring is to be beaten for it is written Levit. 22. 22. YE SHALL NOT OFFER THESE VNTO THE LORD wee have beene taught that this is a warning against killing it Maim tom 3. in Issure mizbeach c. 1. 〈◊〉 1. c of the herd or in the herd so after in the flâ—ck that is of sheepe or goats For in such chiefly blemishes were to bee looked unto rather then in fowles See the notes on Lev. 1. 14. perfect after it is said without blemish blemishes respected the outward parts perfection the inward also Iâ— when the sacrifice was killed it were found torne 〈◊〉 was to be caried out to the place of burning And so if it were fouÌ„d to want any of the members within though is were not torne as if it had but one kidney or of the splene were wasted away loe it was unlawfull for the altar and was to be burnt not for that it was blemished for the want of things within was no blemish but because they might not offer that which wanted 〈◊〉 thing as it is written in Num. 28. 31. PERFECT SHALL THEY BE VNTO YOV And all oâ—â—plus was as a want therefore if it had three kidneyes or two spleenes it was unlawfull Maimony in Issure mizbeach chap. 2. sect 11. any blemish any deformity in any lim whereof the Hebrews number fifty besides other things which did disablemeâ—â— for sacrifice whereof see the notes on Exod. 12. 5. Hence also they gather Hee that maketh a ble 〈…〉 upon the holy things as to make an eye blinde 〈◊〉 〈◊〉 off a foot is to be beaten as Levit. 22. 21. THEâ—â— SHALL NOT BE IN IT ANY BLEMISH wee have beene taught that this is a warning 〈◊〉 〈◊〉 make any blemish in it Maimony in Issure M 〈…〉 chap. 1. sect 7. Vers. 22. Blinde either wholly or in part of it see not with both eyes or with one of them and that with a cleare sight c. Maimony Biath 〈◊〉 ch 5. sect 7. a wenn or a wart as the Greekes poundeth it scurfe or scab of these see Levit. 21. 20. not offer these or any other like blemished By offring the Hebrewes here understand killing and sprinkling of the blood on the altar and by the words following nor give of them a fire-offring they understand a prohibition against b 〈…〉 ning the fat of such for every of which action presumptuously done a man was to be beaten So that is one first sanctified a blemished beast and 〈◊〉 killed it and sprinkled the blood thereof and burned 〈◊〉 the altar the fat thereof he was to be beaten with f 〈…〉 beatings Maim in Issure mizb c. 1. 1. 4. 〈◊〉 of them not of them but of others bought with the price of them they might The Hebrew caâ—â—â—siay He that sanctifieth for the altar a blemished thing though he is to be beaten yet the thing is sanctifi 〈…〉 and he shall redeeme it according to the valuation of 〈◊〉 priest and it shall goe out among the unholy things 〈◊〉 the price therof he shall bring an oblation And the like Law is for the sanctified beast where unto a blemish be falleth after it is sanctified And it is commended to redeeme the holy things on which a blemish falleth and they are to goe out among the common
worke of grace is not by humane power or might but by his Spirit Zach. 4. 2. 3. 6. 11. 12. Vers. 3. without the veile meaning without the second veile as it is called in Heb. 9. 3. which parted betweene the most holy place and the holy of the testimony which is before the testimony Exod. 27. 21. meaning the Tables within the Arke called the Testimonie Exodus 25. 21. before which the veile did hang Exodus 40. 21. Aaron and his sonnes Exod. 27. 21. figuring Christ who by his seven spirits with the oile of his grace causeth his word to shine in the sanctuarie of his Church Rev. 4. 5. from evening unto morning that is putting in so much oile as may cause it to burne from evening to morning all the night the measure they say was halfe a Log about a quarter of a pinte of oile for every Lampe Sol. Iarchi See Exod. 27. 20. 21. And that the lampe went out in the morning appeareth by 1 Sam. 3. 3. Vers. 4. the pure candlesticke made all of pure gold a figure of Gods Law See Exod. 25. 31. Or it may be called the pure candlesticke because it was daily to bee purified and made cleane by the Priests before Iehovah there in the holy place were the lamps to be trimmed and so might not be trimmed without and afterward brought in as Chazkuni here observeth Vers. 5. fine-flowre of wheat The making of the shew bread is said to be thus They brought foure and twentie Seahs or Peckes which are eight Ephahs or Bushels of wheat for the Meat-offrings out of which being beaten and ground they boulted foure and twenty tenth-deales or Pottles of fine-flowre and made thereof twelve unlevened cakes They were kneaded and moulded without the court but baked within the courtyard as other Meat offrings And they had three formes or moulds of gold one wherein they put the cake when it was dough and the second wherein they baked it and the third wherein they put it after it was taken out of the Oven Every cake was square ten hand-bredths long and five broad and seven fingers high And the Table was twelve hand bredths long and fixe broad they set the length of the cake on the bredth of the table so that the cake was two band-bredths over the one side and two over the other c. Maimony in Tamidin or Daily sacrifices chap. 5. sect 5. 9. See also the notes on Exod. 25. 29. bake it not in the Sabbath day nor on a feast day but in the evening of the Sabbath they baked it and set it in order on the morrow Maim ibidem sect 10. twelve cakes answerable to the number of the twelve tribes of Israel represented by these cakes and in them all Gods elect called his Israel Gal. 6. 16. which are as unlevened cakes 1 Cor. 5. 7. presented unto him in Christ as upon a pure table in his Sanctuary where his favourable face is alwaies upon them These are called the Shew bread whereof see Exod. 25. 30. Vers. 6. sixe the Greeke addeth sixe cake and Targum lonathan sixe on one row and sixe on another row These were not set one by another or to the table could not well containe them but one upon another as Maimony sheweth ibidem sect 9. 2. and as is noted on Exod. 25. 29. pure table which was of Shittim wood but overlaid with pure gold Exod. 25. 24. Vers. 7. shalt put Heb. shalt give upon or by 〈◊〉 row which the Greeke translateth shalt put upon the one row implying the other also upon the row or by the row that is by each of them The Hebrew ghnal signifieth upon or by as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places The Hebrewes also say this was by the bread upon the Table They set by the side of each row 〈◊〉 sell wherein was an handfull of frankincense and the 〈◊〉 sell was called Bezik a Cup or Vial. So there were 〈◊〉 handfuls of frankincense in two cups and the cups 〈◊〉 verges that they might rest upon the table Maimony in Tamidin chap. 5. sect 2. pure frankincense the Greeke version addeth and salt By the law in Levit. 2. 13. every meat-offring was to have salt see the annotations there So of this the Hebrew canons say the frankincense was to have salt as the other offrings Maimony in Tamidin chap. 4. sect 10. for the bread or to the bread for a memor 〈…〉 that is the incense shall bee burned on the altar and not the bread which shall bee a memoriall for the bread as the handfull of the Meat-offring with the oile and incense thereof is called the memoriall thereof Lev. 2. 2. bringing to Gods remembrance his covenant with his people The Greeke translateth thus and the cakes shall be for a remembrance set before the Lord. a Fire offring in Chaldee an oblation for these cups of incense were by the Priests burned on the Altar unto God to teach that the twelve tribes of Israel represente◠by these 12. cakes of Shew bread were by 〈◊〉 in Christ a sweet edour unto him Wherefore the Church is said to be persumed with myrrhe and frankincense Song 3. 6. And the prayers of the 〈◊〉 likened to incense Rev. 5. 8. are as a memors 〈…〉 a sweet smelling odour unto God Acts 10. 4. Psalme 141. 2. Vers. 8. In the sabbath day in the sabbath day that is In every sabbath the Greeke translateth in the day of the sabbathes he that is the Priest meaning the Priests in their courses as they ministred The Levites assisted the Priests in the making and preparing of the Shew bread 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie to set it on and take it on the Table And they when they were many alwaies ministred by course Luke 1. 5. 9. saving at the feasts and they entred upon their service on the Sabbath 2 Chron. 23. 4. They did this service thus Foure Priests went in two of them h 〈…〉 their hands the two rowes of bread and two 〈◊〉 their hands the two cups of frankincense And before them went in foure Priests two to take off the two rowes of bread and two to take off the two ccups of incense which were there upon the table They 〈◊〉 caried in stood on the north side with their 〈◊〉 towards the south and they that caried out the bread stand on the south side with their faces to the north These tooke away the old bread and the other set on the new and the hands of the one were amidst the handsds of the other that is when the one tooke off the other set on as it is written BEFORE MEE CONTINVALLY Exod. 25. 30. They went out and set the bread which they brought out upon another golden table which was in the Portch of Solomons Temple and burned the cups of frankincense and afterward divided the cakes Maimony in Tamidin chap. 5.
your land V. 34. injoy accept as v. 41. or pay accomplish her Sabbathes meaning her seventh yeeres which the Chaldee calleth releases or remissions whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing as in Ioh 14. 6. till hee accomplish as an hireling his day though there also it may meane a contented-acceptation and injoying of that which was desired V. 35. it shall rest or it shall keep-sabbath both from the people the unworthy inhabitants and from their tillage thereof as the law required Lev. 25. 4. Which being a precept figuring the sanctimonie of the church was not kept whiles they defiled the land by their iniquities as Lev. 18. 27. Wherefore whiles the land lay desolate it should as it were be well pleased and contentedly injoy the rest which God would give it from their sinning upon ii This was fulfilled when they were 70. yeeres captives in Babylon as appeareth by 2 Chron. 36. 21. where it is said Vntill the land had injoyed her Sabbathes as long as she lay desolate she kept Sabbath to fulfill seventie yeeres rested not in your sabbathes This sheweth that it was not the outward rest and intermission of the land which God chiefly intended by that law Lev. 25. for those Rests the land injoyed but the resting from sinne by the people that dwelt thereon even as the Sabbath day was also a signe of their sanctification See the notes on Levit. 25. 4. Vers. 36. a softnesse or tendernesse that is a faintnes or fearefulnesse and as the Chaldee translateth it a breaking or discouragement So softnesse is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe or a tossed leafe which the Greeke translateth caried meaning with the winde and as in Thargum Ionathan it is explained a leafe that is plucked from the tree This judgement in Iob 15. 21. 22. is opened thus A sound of feares is in his eares in peace the destroyer will come upon him he beleeveth not to returne out of darkenesse and he is waited for of the sword c. as fleeing from a sword Hebr. the flight of a sword which the Greeke explaineth as they that flee from batteil and the Chaldee as a flight from before them that kill with the sword So Solomon saith The wicked fleeth where no man pursueth Prov. 28. 1. Vers. 37. shall fall or stumble-downe through weakenesse or through hast as they flee they shall fall one on another before a sword Chaldee before them that kill with sword power-to-stand Heb. standing or uprightnesse contrary to the blessing in verse 13. The Greeke translateth ye shall not be able to withstand your enemies Vers. 38. shall perish c. or shall be lost The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing or lost sheepe their sheepheards have caused them to goe astray c. Vnto this curse of the Law the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria and the Outcasts in the land of Egypt and shall worship Iehovah in the 〈◊〉 at Ierusalem eat you up in Chalden conâ—ume you that it ye shall dye in the land of your captivine Vers. 39. pine away in Chaldee melt away to pine in iniquite is to consume and perish in the punishment for iniquitie whereupon this people complained If our transgressions and our sinnes be upon us and we pine away in them how should wee then live Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left the remnant-according to the election of grace Romans 11. 5. who by their chastisements are brought to a sight and sorrow for their sins as in Ezek. 36. 31. ye shall lothe your selves in your own sight for your iniquities of their fathers the Chaldee expoundeth it in the sins of their evill fathers which they retain in their hands they shal melt-away with theÌ„ Vers. 40. And they shall that is And if they shall confesse as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made in Dan. 9. 3. 4. 5. c. and Nehemiah Neh. 1. 4. 5. 6. 7. c. and 9. 1. 2. 29. 30. c. when with fasting and prayer they confessed their owne and their forefathers sinnes And from hence the Hebrewes doe gather that they should humble themselves and fast certain daies in the yeere for the calamities that have befallen their forefathers such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like wherein they stir up their hearts unto repentan by memoriall of their owne evill deeds and the deedes of their fathers which caused those diffesses to come upon them Moreover they say W 〈…〉 o seeth the cities of Iudah in their desolation saith Thy holy cities are à wildernesse as in Esa. 64. 10 and re 〈…〉 his clothes If he see Ierusalem in her desolation be faith Ierusalem is a wildernesse c. If hee see the Sanctuarie desolate he saith Our holy and our beautifull house c. as in Esa. 64. 11. and rendeth his clothes Hee rendeth them with his hand all the clothes that are upon him untill he be naked down to the heart And he never soweth up those rent plico 〈…〉 But all their fasts they say shall cease in the â—â—yes of Christ and not so onely but they shall be 〈◊〉 a good day or festivitie and to dayes of joy and 〈…〉 as it is written in Zach. 8. 19. Thus saith the Lord hosts the fast of the fourth moneth and the fast of the fift and the fast of the seventh and the fast of the tenth shall be to the house of Iudah joy and gladnesse and chear full solemne-feasts therefore love the truth and â—â—nce Maim tom 1. in Taanioth chap. 5. sect 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities and they fast not 〈◊〉 to the Lord but as he cried and they would 〈…〉 eate so they cry and he will not heare because they have refused Christ who is our Peace and whose glory dwelt amongst us full of grace and truth Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me in Chaldee against my word contrary Hebr. in conntrarietie Chaldee in hardnesse stubbornely as vers 21. 27. Vers. 41. uncircumcised heart which the Chaldee expoundeth grosse or foolish heart and Targum Ionathan their proud heart It meaneth also an unbleeving and disobedient heart which resisted the Spirit of God according to that saying Yee stiffe necked and uncircumcised in heart and earesâ— yee doeâ— alwaies resist the holy Ghost Act. 7. 51. This hee speaketh because the true circumcision is in the liners and in the spirit Romans 2. 29. whereupon the Prophet complaineth all the house of Israel are uncircumcised in heart Ierom.
9. 26. what uncircumcision is see Genes 27. be humbled or be bowed downe which the Greeke translateth be a shamed the Chaldee be broken It is opposed unto pride 2 Chronicles 32. 26. Iob 40. 12. and implieth their repentance and turning to the Lord as in 2 Chronicles 30. 11. Whereupon God saith If my people upon whom my name is called shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will for give their sinne c. 2 Chronicles 7. 14. accept of their iniquitie that is of the punishment of their iniquitie as iniquity and sinne is often used for punishment Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that is willingly to beare it and contentedly to injoy it the word before used in verse 34. where the land should injoy her sabbathes or pay for the same This phrase is used in Esa. 40. 2. where Ierusalem is comforted because her iniquitie is accepted of or payed when she hath received of the Lords hand double for all her sinnes Vers. 42. Then will I Hebr. And I will remember This remembrance of God signifieth his performance of the thing promised as hee saith I have remembred my convenant c. and I will bring you out from under the burdens of the Egyptians c. Exod. 6. 5. 6. So our remembring of Gods precepts is expounded for to doe them Psal. 103. 18. And under this promise Gods mercie towards them is implied as Moses elsewhere saith For Iehovah thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 31. And David And he remembred for them his covenant and repented according to the multitude of his mercies Psal. 106. 45. my covenant with Iacob the Greeke translateth the covenant of Iakob c. the Chaldee my covenant that was with Iakob c. The remembring of this covenant with their ancestors meaneth the accomplishment of the gracious promises made in respect of Christ unto forgivenesse of sinnes and Sanctification of the Spirit Therefore when Christ the horne of salvation was raised up in the house of David God is said to doe mercie with our fathers and to remember his holy covenant the oath which hee sware to our father Abraham c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. c. So whiles Daniel was confessing his sinne and the sinne of his people Israel the Angel Gabriel came and told him of the comming of Christ to finish the transgression and to seale up sinnes and to make atonement for iniquitie and to bring in everlasting righteousnesse Daniel 9. 20. 24. For the Lord will not cast-off for ever but though hee cause griefe yet will he have compassion according to the multitude of his mercias Lamentation 3. 31. 32. This Thai 〈…〉 called Ionathans expoundeth e 〈…〉 is verse thus Then will I remember in mercie the covenant which I covenanted with Iakob at Bethâ—l Gen. 35. and also the covenant which I covenantâ—d with Isaak in mount Morijah Gen. 22. and also the covenant which I covena 〈…〉 d with Abraham but 〈◊〉 the peeces of the sacrifices Gen. 15. Whereas other-where the covenant is usually mentioned once and from Abraham doâ—neward to Isaak and so to Iakob as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice for more confirmation and beginning with Iakob goeth upward to Abraham the father of the faithfull so leading them by degrees to his first and most ancient promises and in them to Christ whose Gospell was preached to Abraham and such as be Christs are Abrahams seed and heyres according to the promise Gal. 3. 8. 29. the land which shall againe be inhabited and tilled as it is written In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities and the wastes shall be builded and the desolate land shall bee tilled whereas it lay desolate in the sight of all that passed by c. Ezek. 36. 33. 34. So another Prophet saith O Lord thou hast beene favourable to thy land thou hast returned the captivity of Iakob and our land shall give her fruit c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ who pronounced this blessing to the meeke that they shall inherit the laud Matth. 5. 5. But that earthly land wherein they and their fathers so journed was à figure of a better countrie that is an heavenly Heb. 11. 9. 16. Vers. 43. and shall injoy as in verse 34. The Greek translateth then shall the land accept her sabbathes 〈◊〉 because even for because the reason is doubled for the more vehemencie and to imply their often and manifold sinnes in the breaking of his covenant The like phraseis in Ezek. 13. 10. Vers. 44. in the land of their enemies cast out thither for their sinnes and so unworthy of grace being to bee reputed as enemies themselves This commendeth the mercie and free grace of God in Christ for when we were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 10. to consume them This promise was partly fulfilled at their returne out of Babylon as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them nor forsake them But chiefly the complement hereof is by the Gospell as the Apostle sheweth in Rom. 11. 26. 28 29. Like promises are made in Dâ—uter 4. 29. 31. Ezek. 24. 22. 23. I am Iehovah or I Iehovah 〈◊〉 their God which on â—his part signifieth his power goodnesse and readinesse to save them and for them it is a signe of blessing for blessed is that people whose God is Iehovah Psal. 144. 15. and 33. 12. Vers. 45. of their 〈…〉 rs or of the first which Targum Ionathan expoundeth the covenant which I 〈◊〉 with their ancient fathers The Greeke translateth it their first covenant when I brought them for 〈…〉 the land of Egypt Which deliverance being a figure of a better by Christ God when hee would assure them of his grace if they turne unâ—o him by faith mentioneth that covenant and redemption For though the covenant of the Gospel be another then that which hee made with them when he brought them out of Egypt as the Apostle sheweth by testimonie of the Prophets Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10. 4. And thus Moses endeth the curses of the Law due to transgressors with promise of grace to the remnant of the Iewes according to the election of grace Rom. 11. 5. which in the latter dayes shall come againe unto him whom he is able to
4. the holinesseâ— of holinesses that is the most holy things as the Arke Table Candlesticke Altar c. which the Kohathites were to beare vers 5. 7. 9. 11. 15. These are generally named the Sanctuarie Num. 10. 21. and 3. 28. Vers. 5. setteth forward or removeth journieth from Mount Sinai towards Canaan and this was when the cloud was taken up from off the Tabernacle by the Lord Num. 10. 11 12. the veile of the covering called in Greeke the shadowing veile by the Apostle the second veile Heb. 9. 3. which was made of blew purple scarlet and fine linnen with Cherubims and was hanged betweene the holy place and the most holy Exod. 26. 31. 33. This veile figured the flesh of Christ Heb. 10. 20. as the Arke principally signified Christ also Gods presence with his church in him See the notes on Exod. 25. 10. 17. the Testimonie the Tables of Gods law which were in the Arke as in the heart or bowels of Christ Exo. 25. 16. Psal. 40. 8. This Arke of the testimonie was covered with the veile whiles the Tabernacle did stand Exod. 40. 3. and now when the Tabernacle is to be taken down and removed the Arke is covered with the same veile Vers. 6. shall put Hebr. shall giue in Greeke put over to wit over the Arke and veile Tachash skin in Greeke hyacinth or blew colour skin see Exod. 25. 5. This was to cover it from all injury of weather as raine or the like even as the whole Tabernacle when it stood was covered with such Exod. 26. 14. â—â—ai 4. 5 6. It was also to signifie the hiding of these mysteries for a time see after on vers 13. 〈…〉 a cloth wholly of blew these were those clothes or garments of ministerie mentioned in Exod. 31. 10. above upmost and herein the Arke had the preeminence of glory above all the other holy things for their upmost coverings were of skin but the Arke had above the skinne a cloth of blew or skie colour for the honour of Christ whom it figured the barres thereof made to beare the Arke with them Exod. 25. 14 15. see the annotations there Vers. 7. of Shew-bread Hebr. table of faces or of presence meaning of the bread of Presence or Shew-bread as the Chaldee here explaineth it and Moses elsewhere expresseth They were twelve cakes representing the twelve tribes of Israel or whole church see the annotations on Exod. 25. 30. and Lev. 24. 5. of blew the Greeke â—ere translateth it purple to cover withall Heb 〈…〉 of covering or of powring out of these seo the notes on Exod. 25. 29. continuall bread or bread of continuance so called because it was alwaies upon the table and when the old was taken off new was set on every sabbath as is noted on Levit. 24. 8. Vers. 8. sccarlet Onely the Arke representing Christ and the Table with Shew bread representing the church had three coverings all the other holy things had but two And none was covered with scarlet but this Table onely Vers. 9. of the light in Greeke inlightning or shining candlesticke see the notes on Exod. 35. 14. This was a figure of Gods Law Psal. 119. 105. Prov. 6. 23. 2 Pet. 1. 19. Vers. 10. upon a staffe or upon a leaver or barre such as things are removed and caried with betweene two or moe Num. 13. 23. The Greeke translateth it upon barres so in vers 12. Chazkuni noteth here that it is said upon a staffe and not under a staffe lest that which was caried should bee dragged on the ground Vers. 11. Altar of Gold the Incense altar which stood within the holy place a figure of Christs mediation for his church and of their presenting their prayers unto God by him See the notes on Exod. 30. 1 6. Vers. 12. instruments or vessels of ministerie Censers cups c. or such as are mentioned in 2 King 25. 14 15. Sanctuarie Hebr. sanctitie in Greeke the holies a staffe in Greeke barres as vers 10. Vers. 13. the ashes from the altar This the Greeke translateth They shall put a covering upon the altar The Altar of brasse which stood in the courtyard is heremeant of purple Onely the brazen altar waâ— covered with purple as the Table onely with scarlet vers 8. and these two colours are sometime used one for another as They put on him a scarlet robe Mat. 27. 28. for which in Ioh. 19. 2. is written they put on him a purple robe so in Mark 15. 17. they clothed him with purple all these colours signified the heavenly dignity of these holy things by the blood of Christ. And although the Altar of brasse stood in the open court where all might see it yet when they removed it also was covered as the other holy things Vers. 14. Vessels or instruments as vers 12. fire-pans of these and the rest see the notes on Exod. 27. 3. At the end of this verse the Greeke version mentioneth the Laver Exod. 30. 18. which in Moses is here altogether omitted thus And they shall take a purple cloth and cover the Laver and the base or foot thereof and shall put them into a covering of â—yâ—ointh skin and shall put them upon barres It seemeth to be not without mystery that Moses mentioning fire-pans flesh-hookes and other lesse things should quite omit the Laver which usually is reckoned among the holy things of the Sanctuarie Exod. â—5 16. and 38. 8. and 39. 39. and 40. 30. And as in Melchisedeks history in Gen. 14. he omitted his parentage kindred birth and death from which silence in the holy story the Apostle reasoneth as if he had beene without parents or kindred beginning of dayes or end of life Heb. 7. So here if it may be lawfull to conjecture the like the Laver is left uncovered and alwaies open to the eyes of the people that it might be a lively representation of Gods grace in Christ continuing and opened as an ever-springing fountaine that by the washing of the new birth by repentance and faith in the bloud of Christ we may in all our travels at all times cleanse our hands and feet our workes and wayes as the sacrificers did from the Laver Exod. 30 19 20. That albeit the face of the church is sometime hid as the Tabernacle wrapped up and the Light of the Word shineth not nor publike worship performed yet alwaies Gods elect having faith in him may wash and purge themselves in Christ his bloud unto forgivenesse of sinnes sanctification of the spirit and saluation Vers. 15. the sanctuary Hebr. Sanctity or Holinesse that is as the Greeke explaineth it Holy things see Num. 3. 28. This covering of the Sanctuary besides that it was for the honour and defence thereof had also a further mystery For as Moses put a veile upon his face Exod. 34. 33. that the sonnes of Israel could not stedfastly looke to the end of that which is abolished 2 Cor. 3. 1â— so the Tabernacle which our fathers caried with
translateth it Who so shall greatly 〈…〉 The Lord having before given order for the pu 〈…〉 tion of the Campe of Israel in ne 〈…〉 duties and things commanded doth the like here for voluntarie service which he would accept 〈◊〉 their hands And this Law for abstinence from wine and strong drinke is set next the Law for the dâ—â—â—led or suspected woman because by drinking such things people doe often fall into 〈◊〉 Gen. 19. 32. 35. as it is said Lookâ— not upâ—â— the wine when it is red c. thiâ—e eyes will behold 〈…〉 women Prov. 23. 31. 33. But by abstaining there-from the body and minde may be kept 〈◊〉 and pure 〈…〉 vow which is a religious 〈…〉 made unto God see the annotations on Lev. 27. 2. And whereas he spake of man or woman it is to be understood of such as are free and in their owne power for they that were under the power of an other their superiour might disanull their vow if he would by the Law in Num. 3â— 4 c. So in this speciall vow as the Hebrew canons say The father of a child or the husband of a wife may disanull the Naziriteship of his wife if he will as in other vowes Maimony in Misn. tom 3. in Naziâ—â—th chap. 2. sect 17. a Nazirite this name wee retaine of the Hebrew Nazir whom the Greeke sometime calleth Nazâ—raios after the Hebrew Iudg. 13. 5. sometime expoundeth Sâ—â—ctâ—fied or Consecrated Amos 2 12. and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie or dignitie as Ioseph is called a Nazirite or separated Gen 49. 26. Dâ—ut 33. 16. and Nezer is used for a Crowne see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene Matth. 2. 23. it was not of this name Naziâ— noâ— of this vow for he both dranke wine and was polluted by the dead Luk. 7. 33 34. and 8. 49 54. which the Nazirites might not doe but because he was Neâ—â—er the Branch out of the roots of Iesse Esaâ— 11. 1. and was brought up in the citie Nazareth or Nâ—tsrath Mat. 2 23 therefore he was called a Natsarene or according to the Greek pronunciation a Naz 〈…〉 which title the Evangelists give him sundry waies Nazarenes the Nazaren Mar. 16. 6. Nazarâ—ios the Nazâ—raean Maâ— 2. 23. and 26. 71. Nazoraiâ—s the Nazoraean Act. 2. 22. and 6. 14. and Iesus of Nazaret Act. 10. â—8 all which differ from Nazâ—raios the word by which the Greeks sometime expresse the Nâ—zir or Nazirite mentioned in this Law Not withstanding though Christ was no Nazirite according to this carnall commandement as the Apostle speaketh of the Priesthood Heb. 7. 16. yet the truth of this type was fulfilled in him by the spirit of Sanctification and after the power of an endlesse life to separate himselfe or to make himselfe a Nazirite for thereof here it hath the name and differeth from the word separate used before which was more generall The Greeke translateth to sanctifie or purifie himselfe which word the Holy Ghost useth in Act. 21. 24. sanctifie or purifie thy selfe â—ith them that is be a Naziriâ—e with them Nazi 〈…〉 es were some appointed of God as Samson â—â—â—g 13. 5. and â—ohn the Baptist Luke 1. 15. some by men and they were either Nazirites all the daies of their life as was Samuel 1 Sam. 1. 11. or but for certaine daies as the lawes here giuen by Moses shew And for the vow of a Nâ—zirite the Hebrews have these rules He that saith I will not depart 〈◊〉 of this world untill I be a Nâ—zirite he is to be a Nazirite out of hand lâ—st â—e die presently and if he deâ—er his N 〈…〉 ship he transgresseth against this lâ—w iâ— D 〈…〉 2â— 21. Thou shalt not delay to pay it When a man hath pâ—rpâ—sed in his heart and utteâ—â—d with his 〈◊〉 wâ—rds which carry this sense that 〈◊〉 will 〈◊〉 a Nâ—zirite though they carry this sense a far â—ff â—â—t plâ—iâ—ly he is a Nazirite He that 〈◊〉 loe I will be a Nazirite from the kernels of grapes onely or from the â—usks onely or a Nazirite from shaving or from uncleannesse onely he is a full Nazirite and all the particular râ—â—es of Naziriteship are upon him yeâ— though it was not in his heart to separate himselfe but from that thing onely forasmuch 〈◊〉 he hath spâ—ken that he â—ill separate from that which is forbidden the Nazirites he is a full Nazâ—rit If they fill him a cup of wine and give it him to drinke and he say I am a Nazirite from it he is a full Naziritâ— But if he have a grieved â—â—ule or 〈◊〉 and they requâ—st him to drinke thâ—t he may forgâ—t his sorrow and he say I am a Nazirite from it thâ—n that â—up onely is 〈…〉 lawfull unto him and he is no Nazirite for there was no further 〈◊〉 than that he would â—â—t drinke this cup. He that saith I will be a Nâ—zirite upon condition that I will drinke wine or 〈◊〉 pâ—lluted by the dead or shâ—ve my haire loâ— he is a Nazirite and is forbidden thâ—se all because he conditioneth against that which is written in the Law and who soâ—oÌ„ ditioneth against that which is written in the Law his c 〈…〉 ion is frâ—strate He 〈◊〉 saith I will be a Nazirite when I â—ave a sâ—n when 〈…〉 is borne unto him he is a Nazirite Hâ— that v 〈…〉 th Naziritâ—ship in ignorance or by 〈◊〉 c. 〈…〉 ree as fâ—r other vowes But â—e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉 If a 〈…〉 to his 〈◊〉 〈◊〉 〈◊〉 〈…〉 sonne be 〈◊〉 th 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship if the 〈◊〉 〈…〉 Nâ—ziritâ— Mâ—imoâ—y in Nâ—ziruâ—h 〈…〉 ch 2. sect 1. 3. 14 〈…〉 〈…〉 ly unto him as â—â—s 8 in Câ—aldee 〈…〉 and Iâ—nathan explaineth it to the name of 〈…〉 This sheweth the end and use of these vowes to be religious for the strengthning of faith â—nd 〈…〉 of vertue and for honour and thank 〈…〉 God after men have obtained his blessings as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people when he raised up such among them whereby they might be iâ—ciâ—ed unto holinesse of life as he saith I r 〈…〉 sed up of your sons for Propheâ—s aâ—d of your young mâ—n for Nazirites Amos 2. 11. Hereupon the Hebrews teach He that saith Loc I will 〈…〉 Nazi 〈…〉 I doe so or so or if I doe it not and the li 〈…〉 â—e is a wicked man and such Naz 〈…〉 iteship is 〈…〉 mâ—ns But â—e that voweth to the Lord by way of holinesse is honest and commendable and of him it is said in Num. 6. 7. the Crowne of his God is upon his head and the Scripture compareth him with a Prop 〈…〉 〈◊〉 2. 11. M 〈…〉 in Nazir 〈…〉 h ch 10. sect 14. It appeareth by 1 Maccaâ— 3. 49. that in publike calamities they used to make and keepe this vow more
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
〈◊〉 Sol. Iarchi here saith The strength of Moses became feeble as a woman when the holy blessed God shewed him the punishments that he would bring upon them the people for this he said before him If thus kill mee first kill me or killing me that is kill me quite and out of hand the word is doubled for more vehemency and speed see mine evill that is my misery and affliction By seeing evill is meant the feeling or suffering of miserie as to see death is to dye Luke 2. 26. Psal. 89. 49. and as on the contrary to see the salvation of God meaneth the fruition or enjoying thereof Psal. 50. 23. and 91. 16. Compare with this Elijahs speech 1 Kings 19. 4. Verse 16. Gather unto me in Chaldee Gather before me and Thargum Ionathan explaineth it Gather in my name seventy worthy men This is answerable to the number of the seventy soules of the house of Israel which went downe into Egypt Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. and to the 70 Elders which went up unto the Lord at mount Sinai Exod. 24. 1 9. From hence the Hebrewes in their commonwealth continued their chiefes Senate in Ierusalem of 71 Elders as here there were 70 and Moses the Prince So they record in Talmud Bab. in Sanhedrin ch 1. and Maimony in Sanhedrin c. 1. s. 3 4 5 explaineth it thus there was in Israel first a great court or judgement hall in thâ— Sanctuary and that was called the great Synedrion and their number was 71 as it is written Gather to me 70 men c. and Moses was chiefe over them as it is said And let them stand there with thee Numb 11. 16. loe here are 71. The greatest in wisedome among them all they set him for head over them and he was called Nasi the Prince in every place and hee stood in stead of Moses cur Master And they placed the greatest among the 70 next 〈◊〉 the head and he sate on his right hand and was call 〈…〉 Ab beth din the father of the judgement hall A 〈…〉 the residue of the 70 sate before him according 〈◊〉 their eares and according to their dignitie whâ—seever was in wisedome greater than his 〈◊〉 nearer unto the Prince on his left hand And they sate as in the forme of an halfe circle round so that the Prince with the Father of the Court might see them all Moreover they set two Iudgement halls each of 23. Iudges the one at the doore of the Court of the Sanctuary the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. fathers of families or moe they set a lesser Synedrion which sate in the gate of the citie as it is written And establish judgement in the gate Amos 5. 15. And their number was 23 Iudges and the wisest among them was head of them and the residue sate in a round like halfe a circle that hee which was head might see them all If it were a citie which had not 120 men in it they set therein three Iudges for there is no judgement hall of lesse than three that there might be moe or fewer if there hapned to be among them dissention in judgement But every citie which had not in it two wise men the one fit to teach the whole Law and the other skilfull to heare and skilfull to demand and make answer they set no Synedrion therein although it had in it two thousand Israelites c. the officers in Greeke the Scribes and Targum Ionathan addeth in Egypt as if these were such as are mentioned in Exod. 5. 14. and of them Sol. Iarchi also understandeth it What these Officers were after in the common-wealth of Israel is noted on Deut. 16 18. Here it seemeth to be meant of such Elders and Officers as were well knowne and had approved themselves for wisedome and good carriage for which they might with comfort be preferred to this high Senate for they that have ministred well as the Apostle saith purchase to themselves a good degree 1 Tim. 3. 13. Afterwards in Israel about the choise of these chiefe Magistrates it is thus recorded Our wise men have said that from the great Synedrion they sent into all the land of Israel and made diligent inquirie whomsoever they found to be wise and afraid to sinne and meeke c. they made him a judge in his citie And from thence they preferred him to the gate of the mountaine of the house of the Lord and from thence they promoted him to the gate of the Court of the Sanctuary and from thence they advanced him to the great judgement hall Maim in Sanhedrin chap. 2. sect 8. stand there or present themselves there with thee They were to stand before the Tabernacle to present themselves unto God and to receive authoritie from him and with Moses who was to be chiefe over them The Hebrewes from this word with gather a likenesse unto Moses saying They constitute none in the Synedrion but Priests Levites and Israelites whose genealogie is knowne c. as it is said in Num. 11. 16. WITH THEE which are like thee in wisedome religion and genealogie Maim in Sanhedrin ch 2 sect 1. Vers. 17. I will come downe to wit in signe or apparition as the Chaldee translateth I will reveale my selfe and Targum Ionathan addeth I will reveale my selfe in the glory of my Majestie this was in the cloud vers 25. I will take or will separate in Chaldee will increase of the spirit that is on thee meaning the gifts of the Spirit as prophesie vers 25. and other meet for their charge for there are diversities of gifts but the same Spirit 1 Cor. 12. 4. So spirits are named for spirituall gifts 1 Cor. 14. 12. 32. and the Holy Ghost for the gifts of the Holy Ghost Ioh. 7. 39. Act. 19. 2. 6. Thus the spirit of Elijah rested on Elishâ— 2 King 2. 15. when he had the same gifts and power of prophesie miracles c. Neither was Moses spirit hereby diminished for as Sol. Iarchi saith Moses in that houre was like unto the Lamp that was left burning on the Candlesticks in the Sanctuary from which all the other lamps were lighted yet the light thereof was not lessened any whit God shewed hereby that none without gifts of his Spirit are fit for office and government Exo. 18. 21. Deut. 1. 13. Act. 6. 3. The Hebrewes have this rule Any Synedrion King or Governour that shall set up a Iudge for Israel that is not fit and is not wise in the wisdome of the Law and meet to be a Iudge although he be wholly amiable and have in him other good things yet he that setteth him up transgresseth c. Maim in Sanhedrin chap. 3. sect 8. V. 18. Sanctifie in Chaldee prepare your selves so to sanctifie warre is to prepare therefore Ier. 64. 51. 28. It meaneth an holy prepara 〈…〉 o receive the gifts that they desired
Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto them Yee take too much upon you for all the congregation all of them are holy and Iehovah is among them and wherefore lift ye up your selves above the Church of Iehovah And Moses heard it and fell upon his face And hee spake unto Korah and unto all his congregation saying Even in the morning Iehovah will make knowne him that is his and who is holy and whom he will cause to come neere unto him even him whom he hath chosen hee will cause to come neere unto him This doe yee take unto you censers Korah and all his congregation And put ye fire in them and put incense on them before Iehovah to morrow and it shall be that the man whom Iehovah doth choose he shall be holy ye take too much upon you ye sons of Levi. And Moses said unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast not brought us into a land that floweth with milke honey givē unto vs an inheritāce of field vineyard wilt thou dig out the eies of these men we will not comeup And Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every man his censer and put incense on them and bring ye neere before Iehovah every man his censer two hundred and fiftie censers and thou and Aaron each man his censer And they tooke every man his censer and put fire on them and put incense on them and they stood at the doore of the Tent of the congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be fervently wroth with all the congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch not any thing that is theirs lest ye be consumed in all their sinnes And they went up from the Tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sonnes and their little ones And Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they and all that appertained unto them went downe alive unto hell and the earth closed upon them and they perished from among the Church And all Israel that were round about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying Speake unto Eleazar the sonne of Aaron the Priest that he take up the censers out of the burning and scatter thou the fire yonder for they are hallowed The censers of these sinners against their owne soules and let them make them broad plates for a covering of the Altar for they offered them before Iehovah and they are hallowed and they shall be for a signe unto the sonnes of Israel And Eleazar the Priest tooke the brazen censers which they that were burnt had offered and they were made broad plates for a covering of the Altar A memoriall unto the sonnes of Israel that not any stranger which is not of the seed of Aaron come neere to offer incense before Iehovah that he be not as Korah and as his congregation as Iehovah spake by the hand of Moses unto him And on the morrow all the congregation of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
fought cursed David by his gods 1 Sam. 17. 43. Vers. 7. divinations that is the wages or reward of divinations was in their hand the wages of unrighteousnesse as the Apostle calleth it 2 Pet. 2. 15. being for a wicked art and to an â—nrighteous end so Targum Ionathan expoundeth it The fruits of divinations sealed in theiâ— hand And thus Besorah i. Good tidings is used for the reward of good tidings in 2 Sam. 4. 10. In Israel when the heads judged for reward the Priests taught for hire and the Prophets divined for money the Lord threatneth that for their sake Zion should be plowed as a field and Ierusalem become â—â—aps Mâ—◠〈◊〉 11 12. Balaamites see their reward in this world in the hands of men and that they follow but the people of God walke by faith not by sight and their rewards is in heaven hid with God not in the hands of man 2 Cor. 5. 7. Mat. 5. 11 12. Vers. 8. I will bring you word againe or I will returne you word which the Greeke explaineth I will answer you the things which the Lord shall speake unto me He would have them lodge there that night because he would aske counsell of God who used to speake to the Prophets by dreames and visions of the night Num. 12. 6. Ioâ— 4. 13. and 33. 14 15. Ier. 23. 25 28. He conâ—ulteth with Iehovah the true God whose Propher he would seeme to be and calleth him his God vers 18. and because the businesse concerned the people of Iehovah of him he was to enquire But his promise to bring them word what Iehovah said he performed not faithfully as appeareth by comparing vers 13. with vers 12. the Princes of M 〈…〉 and also of Midian which are here to be understood from vers 7. where they were called 〈◊〉 Vers. 9. God came to wit by night as in v. 20. which the Chaldee expoundeth word came from before the LORD So God came to Abimelâ—â—â— in a dreame by night Gen. 20. 3. and God came to Lâ—bâ—n the Syrian in a dreame by night Gen. 31. 24. Sometimes for his peoples sake and sometimes for their owne God revealed his counsels of old unto men that were wicked Gen. 41. 25. Dan. 2. 45. and 4 21 22. So still he giveth gifts of knowledge and understanding in his word to men that are none of his Mat. 7. 22 23. and 24. 24. 2 Tim. 3. 8. the eye the face as vers 5. curse me them the word curse here is another word in the originall than that before used in vers 6. but of the same signification as appeareth also after in NuÌ„ 23. 7. 8. It meaneth a piercing or striking thorow with evill speeches and so is used for cuising or blaspheming see the notes on Lev. 24. 11. be able to sight or prevaile in fighting or warring against them as the word is used for prevailing in Esai 7. 1â— see before on vers 6. Here Balaam having to deale with God that knoweth all things would not corrupt their speech but fully related the message sent unto him but in his answer to the Princes he dealeth otherwise vers 13. Vers. 12. not curse As the message had two branches to goe and to curse so God answereth unto and forbiddeth both adding a reason because they were blessed And as he forbide him to go to any other place so he forbade him to curse them in any place or where now he was So that Balaam here might know the whole will of God about this businesse and needed not to enquire what the Lord would speake unto him more as he did in vers 19. And though Israel had often provoked the Lord by their sinnes in the wildernesse yet would he not suffer the wicked to curse them but made them heires of that blessednesse which belongeth to those whose iniquities are forgiven and whose sinnes are covered Rom. 4. 6 7. are blessed and therefore may not be cursed of any for the gifts and calling of God are without repentance Rom. 11. 29. And when Iakob the father of this people had got the blessing of Isaak unawares Esau could not get him to reverse it but Isaak said I have blessed him yea and he shall be blessed Gen. 27. 33. neither could Balaam with all his altars and sacrifices procure God to change but was him-selfe forced also to blesse them three times Num. 24. 10. Wherefore they are after put in minde of this mercie the LORD thy God would not hearken unto Balaam but the LORD thy God turned the curse into a blessing unto thee because the LORD thy God loved thee Deut. 23. 5. Vers. 13. Iehovah refuseth to give me the Chaldee explaineth it it pleaseth not the LORD to suffer me and in Greeke God permitteth me not Here Balaam telleth them but the first part of Gods speech concealing the other and the reason which God gave wherein the weight of the answer lay If he had faithfully shewed them the whole counsell of God it might have stayed this evill enter prise cut off all occasion of further sending But as a man loth to displease and loving the proffered gaine he useth a faint and favourable speech as if he should have said I could be content and glad to gratifie the King herein but God will not suffer me at this time to goe the fault is not mine therefore I pray you have me excused The contrary dutie is shewed in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and hee that hath my word let him speake my word faithfully c. and in the Apostles practise who saith I have not shunned to declare unto you all the counsell of God Act. 20. 27. Vers. 14. Balaam refuseth to come in Greeke Balaam will not come Observe Satans practise against Gods word seeking to lessen the same and that by degrees from hand to hand till either he bring it to nothing or at least pervert it to a wrong purpose Balaam told the Princes lesse than God spake to him and they relate to Balak lesse than Balaam told them that when the answer came to the King it was not now the word of God but of man it was onely Balaam refuseth to come as if God had not forbidden or hindered this action but onely there wanted a will in the Prophet there being no word brought either of the Lords will touching his people or of their blessed estate as was signified in vers 12. Hereupon grew occasion for this mischiefe to be further followed and Balaam was the second time sollicited with stronger tentations than before vers 15 16. c. Vers. 15. moe and more honourable or greater and more honourable Of the Hebrewes Sol. Iarchi gathereth from Balaams words to goe with you v. 13. that he being haughty and of a proud spirit insinuated therby as if with them he might not go but with other greater than they he might but this is uncertaine The holy Ghost sheweth rather how
in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought that is how wonderfull things God hath wrought for them The Greeke translateth it What God shall performe He teacheth that all the valiant acts of Israel should not be done by themselves but by God for them as it is shewed in Psal. 44. 1 2 c. Wherefore it is written Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us Esay 26. 12. And so the Apostle saith It is God which worketh in you both to will and to doe of his good pleasure Philip. 2. 13. and he which hath begun a good worke in you will performe it untill the day of Iesus Christ Phil. 1. 6. Vers. 24. as a couragious Lion Of these names of Lions see the Annotations on Gen. 49. 9. Of the Lions nature Solomon saith it is strongest among beasts and turneth not away for any Prov. 30. 30. Here the blessing which was specially given to the tribe of Iudah Gen. 49. is applied to all Israel which were in Christ the Lion of the tribe of Iudah Rev. 5. 5. for just men are bold as a Lion Prov. 28. 1. lift up himselfe a signe of stoutnesse courage and Majestie By this and the former rising up is meant the valiant onset which they should make upon their enemies the Canaanites whereof the booke of Iosua is a testimony and under them were figured the spirituall enemies of the salvation of Israel Satan sinne the world c. which the Church of Christ should resist and overcome by faith 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey that is as the Chaldee and Targum Ionathan expound it untill he have killed his enemies Signifying hereby Israels constant fighting of the Lords battels not lying downe or giving themselves rest till they had gotten a full victory This was in part fulfilled in the conquest of Canaan at the end whereof the two tribes and an halfe returned with much riches cattell silver gold c. to divide the spoile of their enemies with their brethren Ios. 22. 3 4 8. And when David having fought the battels of the Lord sang unto his praise I have pursued mine enemies and destroyed them and turned not againe untill I had consumed them 2 Sam. 22. 38. But chiefly it is performed by the grace of God in Christ against the enemies of our soules whereof it is thus prophesâ—ed And the remnant of Iakob shall be among the nations in the middest of many peoples as a renting Lion among the beasts of the forrest as a young Lion among the flockes of sheepe who if he goe thorow both treadeth downe and teareth in pecces and none can deliver Thine hand shall be lifted up upon thine adversaries and all thine enemies shall be cut off Mic. 5. 8 9. And this spirituall warfare is not like the battels of the world with confused noise and garments rolled in bloud Esay 9. 5. but with the sword of the Spirit which is the word of God Ephes. 6. 17. in much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings by purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left c. 2 Cor. 6. 4. 7. For even Christ himselfe wheÌ„ he was called the Lion of the tribe of Iuda appeared like a Lamb as it had been slaine Revel 5. 5 6. and his people for his sake are killed all the day long are counted as sâ—â—epe for 〈◊〉 〈…〉 ghter and yet in all these things are more than 〈…〉 qutrours through him that loved them Rom. 8. 36 37. Vers. 25. Neither cursing curse him in Greeke Neither curse mee him with curses neither blessing blesse him that is neither curse Israel at all nor blesse him at all Here Balaks indignation against Balaam and sinne against God is increased rejecting his owne Prophet resisting the word of the Lord now the second time and when hee could doe no evill to Israel he would hinder them from good Vers. 27. per adventure it will be right in the eyes of God that is it will please God as the Chaldee expoundeth it and so the Greeke saith if it may please God This is Balaks third and last attempt against the Church of Christ in another place as Satan tempted Christ himselfe thrice in three severall places which not succeeding he then left him Matth. 4. 1 11. And whereas before the King supposed that Balaams seeing of the whole multitude was the let why hee did not curse them hee now perceiveth God to be the cause and therefore by sacrifices in a place idolatrous he seeketh to obtaine his favour Vers. 28. the top of Peâ—r the name of a mountaine called in Greeke Phogor and in Chaldee the top of the high-place of Peor where the Moabites used to sacrifice unto their idoll called Baal peor Num. 25. 2. 3. 18. and there they had a temple called Beth-peor or the house of Peor Deut. 3. 29. and neare it was a citie called Beth-peor which the Israelites had taken from King Sihon and it was after given for a possession to the Reubenites Ios. 13. 15 20. In this idolatrous mountaine the King hoping to be heard of God maketh supplication with new altars and sacrifices so continuing the abuse of his religion bent against the wil of God and to the destruction of his people CHAP. XXIV 1 Balaam leaving inchantments prophesieth by the Spirit of God the happinesse of Israel 10 Balak in anger dismisseth him 14 but before his departure he prophesieth of the Starre of Iakob and the distruction of some nations ANd Balaam saw that it was good in the eyes of Iehovah to blesse Israel and he went not as at other times to meet with inchantments but he set his face toward the wildernesse And Balaam lifted up his eies and he saw Israel abiding in tents according to their tribes and the Spirit of God was upon him And he tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the oracles of God which saw the vision of the Almightie falling and having his eyes uncovered How goodly are thy tents O Iakob thy tabernacles O Israel As the valleyes are they spread forth as gardens by the river side as Lign-aloes-trees which Iehovah hath planted as Cedar trees beside the waters He shall poure waters out of his buckets and his seed shall be in many waters and his King shall be higher than Agag and his kingdom shal be exalted God brought him forth out of Aegypt hee hath as the strengths of an Vnicorne he shall â—at up the nations his distressers and shall breake their bones and pierce them thorow with
his arrowes He couched he lay downe as a renting Lion and as a couragious Lion who shall stirre him up Blessed be every one of them that blesse thee and cursed be every one of them that curse thee And Balaks anger was kindled against Balaam and he smote his hands together and Balak said unto Balaam I called thee to curse mine enemies and behold blessing thou hast blessed them these three times And now flee thou unto thy place I said honouring I will honour thee but loe Iehovah hath kept thee backe from honour And Balaam said unto Balak Spake I not also to thy messengers which thou sentest unto me saying If Balak would give me his housefull of silver and gold I cannot goe beyond the mouth of Iehovah to doe good or evill out of mine owne heart what Iehovah shall speake that will I speake And now behold I goe unto my people Come I will counsell thee what this people shall doe to thy people in the latter daies And hee tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the o 〈…〉 cles of God and knew the knowledge of the Most high which saw the vision of the Almightie falling and having his eyes uncovered I shall see him but not now I shall behold him but not nigh There shall proceed a starre out of Iakob and a scepter shall rise out of Israel and shall smite thorow the corners of Moab and shall unwall all the sons of Seth. And Edom shall be a possession and Seir shall be a possession for his enemies and Israel shall doe valiantnesse And hee shall have dominion out of Iakob and shall destroy him that remaineth out of the citie And he looked on Amalek and he tooke up his parable and said Amalek was the first of the nations but his latter end shall be that he perish for ever And he looked on the Kenite and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Neverthelesse Kain shall be wasted untill Ashur shall carry thee away captive And hee tooke up his parable and said Alas who shall live when God doth this And ships shall come from the coast of Kitim and shall afflict Asshur and shal afflict Heber and he also shall perish for ever And Balaam rose up and went and returned to his place and Balak also went to his way Annotations HE went not as at other times or not at this time as the time before which the Greeke translateth according to his custome to meet with inchantments This sheweth that all his former altars and sacrifices and consultations with the Lord were by that wicked art of inchantment or observing of fortunes such as the Prophets and diviners of the nations used Deut. 18. 10. 14. Which thing he now left as seeing it not availeable for his purpose but that his evill heart was not changed appeareth by his going with the King to mount Peor to see if from thence he might curse Israel by his commanding of altars and sacrifices as before Numb 23. 27 30. and by his pestilent counsell which he gave the king after this for the destruction of Gods people Numb 31. 16. Rev. 2. 14. set his face toward the wildernesse where Israel lay encamping that he might as it were prevent God and suddenly utter a curse against his people The Chaldee paraphraseth he set his face towards the Calfe that Israel had made in the wildernesse Exod. 32. as if looking upon their sinnes hee thought for them he might have cursed Israel and so in Targum Ierusalemy it is explained He set his face toward the wildernesse and remembred concerning them the worke of the Calfe and would have cursed Israel Vers 2. abiding in tents or dwelling which the Greeke translateth camping or having their armie or lâ—â—â—er The order wherein God had placed the armies of Israel about his sanctuary Numb 2. they alwaies kept when they pitched in the wildernesse the sight whereof astonished the enemie so that he could not curse them as hee desired but blessed them the third time the Spirit of God was upon him that is as the Chaldee explaineth it the spirit of prophesie from before the Lord rested upon him and as Sol. Iarchi here noteth it came into his heart that he should not curse them The like phrase was before in Numb 11. vers 26. the Spirit rested upon them and they prophesied and againe in vers 29. would God that all the Lords people were prophets and that the Lord would put his Spirit upon them This was Gods powerfull worke changing Balaams heart when he intended evill as when Saul and his messengers went with an evill purpose to have taken David in Naioth the Spirit of God was upon them and they also prophesied 1 Sam. 19. 19 20 23. And when wicked men being thus over-ruled uttered divine oracles as now Balaam did they spake not of themselves as it is said of the holy Prophets For prophesie came not at any time by the will of man but holy men of God spake being moved or carried by the holy Ghost 2 Pet. 1. 21. Vers. 3. he tooke up his parable that is prophesied see Numb 23. 7. assuredly saith or affirmeth averreth a word appropriate to the oracle of God which is a faithfull saying 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemne preface avouching the truth and constancie of it from God against whose will the more he strugleth the stronger he is resisted the man whose eye is open which the Chaldee expoundeth the man that is faire sighted that seeth well the Greeke translateth the true man hee seemeth hereby to signifie that he was a Prophet who in old time was called a Seer 1 Sam. 9. 9. Shethum the originall word used only here and in vers 15. is of contrary signification to Sethum that is closed or shut up howbeit some take it to be of the same meaning which may then be explained thus The man who had his eye shut but now open And eye is put for eyes understanding the eyes of his minde opened by the spirit of prophesie though some of the Hebrewes as Iarchi here observeth have from hence conjectured that Balaam was blinde of one eye Vers. 4. the oracles of God or the sayings of God as the Chaldee saith the word from before God but the Greeke translateth strong oracles because God in Hebrew El is so named of being strong or mightie vision of the Almightie or of the Alsufficient that is as the Greeke translateth of God falling understand into a trance or deep sleepe or falling on my face to the ground for even the holy men of God when they saw divine visions used to fall downe on their faces and into deep sleepes as dead men So a deepe sleepe or trance fâ—ll upon Abraham Gen. 15. 12.
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
rebellion see Num. 14. 2 3 c. Verse 27. In the hatred or for the hatred of Ie 〈…〉 wherwith he hateth us that is for that the Lord hateth us as in the Greeke version See 〈…〉 phrase in Gen. 19. 16. and 29. 20. Hos. 3. 〈…〉 evill saying Moses would not have to come 〈◊〉 of the mouth of their enemies Deut. 9. 28. and it sheweth the height of their sinne which impâ—â—ed that to hatred wherein God manifested his 〈◊〉 Deut. 4. 37. and 7. 8. Vers. 28. to melt that is discouraged or as the Chaldee translateth it broken The Greeke saith Have turned away our heart David amplifieth this 〈…〉 litude in Psal. 22. 15. My heart is as wax it 〈…〉 ten c. So Ios. 2. 11. and 7. 5. and 14. 8. Esâ—â— 19. 1. These brethren were ten of the twelve Spies sent to view the Land Num. 13. 28. c. 〈…〉 kims in Greeke and Chaldee Giants see Nâ—â— 13. 28. 33. where it is singular Anak Vers. 30. He the Chaldee paraphraseth his 〈◊〉 will fight for you Verse 31. bare thee this word meaneth not bearing of the body onely but bearing of their infirmities and suffering the evils and troubles in the education of them as a father doth in his children which the Greeke explaineth by etrophophsrese a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished or as some copies have it etropophorese hee suffered their manners Verse 32. yet in this thing or for this word notwithstanding this exhortation and encouragement you beleeved not in Iehovah Chald. in the word of the LORD This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest Heb. 3. 1 2. 18. 19. Verse 33. Who went namely by his Arke Fire and Cloud the signes of his presence Numb 10. 33. 34. or who goeth to wit still before you Verse 35. If there shall that is surely there shall not as Paul openeth the phrase Heb. 3. 11. 18. Though Moses intreated for the people Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Num. 14. 20. yet hee sware and so it was irrevocable and without repentance Psal. 110. 4. that they should not come into the promised land See the notes on Num. 14. see that is come into and enjoy as to see good is to enjoy the same Psal. 106. 5. Verse 36. Caleb one of the twelve Spies who was faithfull see Num. 13. 6. 30. and 14. 6. c. fully followed Hebr. fulfilled after Iehovah which the Greeke translateth followed the things pertaining to the Lord. This he did being guided by another spirit Num. 14. 24. Verse 37. with me with Aaron also for they both were in one transgression and punishment Num. 20. 10 12 24. for your sakes for the people provoked his spirit whereupon hee uttered his sinne with his lips Psal. 106. 32 33. his sinne proceeded also from unbeleefe see Num. 20. 12. Thus God shewed severity towards all after many provocations and by it the people were taught that not Moses Law but Iesus Gospel should bring them into their heavenly rest Vers. 38. Ioshuah or Iehoshuah in Greeke Iesus he was another of the Spies see Num. 13. 8. 16. and 14. 6. 38. standeth that is ministreth or is thy servant as the phrase meaneth Gen. 18. 8. and so hee is named Moses minister Ios. 1. 1. strengthen by word and signe which was imposition of hands whereby Moses put off his honour upon Iesus and hee was filled with the Spirit Num. 27. 18. 20. 23. Deut. 34. 9. Verse 39. for a prey to be spoiled and devoured of the enemy of this their speech see Num. 14. 3. they shall goe in after forty yeares wandring in the wildernesse and bearing their fathers whoredomes see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ 1 Cor. 1. 28. Mat. 11. 25. Verse 40. way of that is which leadeth towards the red sea where Israel had beene baptized Exod. 14. and whither they were now led againe to learn repentance and a new life See Num. 14. 25. Vers. 41. sinned The people mourned greatly when they heard that evill tidings from the Lord confessed their sinne and offered amendment Num. 14. 39 40. but their repentance was not according to God for presently they rushed into another extremity neither could they reverse the decree passed against them his weapons of war or the weapons of his warre which is an Hebrew phrase very common translated in Greeke his weapons of War so in Dan. 9. 24. citie of thy holinesse that is thy holy citie and the house of my praier Esay 56. 7. that is my house of praier and many the like pressed forward assayed of your owne accord or thronged as the Greeke translateth gathered together the Chaldee yee began The Hebrew word is used here onely in Num. 14. 44. there is said they loftily presumed or lifted up themselves answerable to their presumption here following Vers. 42. I am not the Chaldee expoundeth it my majestie or presence dwelleth not among you see Num. 14. 42. smitten in Greeke broken or crushed The Lord threatned their fall by the sword of the Amalekites and Canaanites Num. 14. 43. Verse 43. were presumptuous or were proud arrogant compare Num. 14. 44. The people having by their evil heart and unfaithful departed from the living God would returne to him by the workes of their own hands w ch was a presumptuous sin and shewed their repentance not to be sincere but that the flesh repined and strugled against the chastisements of God not willing to beare the punishment of their iniquitie See the notes on Num. 14. Verse 44. Amorite with the Amalekites See Numb 14. 45. Bees doe or Bees vse to doe which when they are angred get them together and flie on the faces of their provokers see Psal. 118. 12. Our sinnes are enemies like Bees many compact in the hive of the heart being troubled and provoked they become more eager and fierce sting and pursue us They cannot be subdued but by faith in Christ as they that were stung of Serpents were healed by him Num. 21. for by the workes of the Law no sinne can be expelled Rom. 7. 7 8. c. Hormah the Greeke saith from Seir unto Herma see Num. 14. 45. Verse 45. returned the Greeke saith yee sate downe and wept heard not Chaldee accepted not your praier This figured how Israel following the Law of justice could not attaine unto it because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. Verse 46. Kadesh a large wildernesse where Israel abode long as appeareth by Num. 13. 27. and 20. 1. 14 21. Iudg. 11. 17. Deut. 2. 14. CHAP. II. 1. The storie is continued that the Israelites were not suffered to meddle with the Edomites 9. nor with the Moabites 19. nor with the Ammonites 24. but with Sihon the Amorite who refusing peace and
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
the Lords first-fruits Rev. 14. 4. and have received the first-fruits of his Spirit Rom. 8. 23. so wee then doe give the first-fruits unto him when in Christ the true Sanctuary wee acknowledge that wee and ours are his and have this grace not of our selves or for our owne merits but of his goodnesse and liberality 2 Cor. 3. 5. Ephes. 2. 8 9 10. Tit. 3. 3 4 5 6. set it downe or leave it for the Priests which did after eat it The first-fruits were given to the men of the charge the Priests that ministred and they divided them among them as the other holy things of the Sanctuary Maimony in Bâ—ccurim ch 3. sect 1. It figured that wee should consecrate our selves and ours for ever unto the Lord Rom. 12. 1. and 6. 19. 22. Vers. 11. shalt rejoyce as they were bound to doe at all other feasts Deut. 16. 11 15. So that after this homage the people abode in the holy City all that night feasting and the next day they might depart and not before Hereupon the Hebrewes note seven things which they that brought first-fruits were bound unto the comming to the place and the vessell or basket the Profession to be made and the oblation or sacrifice and the Song and the Waving of it by the Priest and the tarrying all night When hee hath brought his first-fruits to the Sanctuary and made profession and offered his peace-offerings hee may not goe out of Ierusalem that day to returne to his owne place but must tarry there all night and returne on the morrow to his citie as it is written in Deut. 16. 7. and thou shalt turne in the morning and goe unto thy tents All the turnings which thou shalt turne out of the Sanctuary after thou art come thither shall not be but in the morning Maimony in Biccurim chap. 3. sect 14. in all the good or as the Greeke translateth for all the good things the chiefest whereof are the first-fruits of the spirit wherewith God sanctifieth his people as when Christ teacheth that Our Father which is in heaven will give good things to them that aske him Matth. 7. 11. another Evangelist expoundeth it he will give the holy Spirit to them that aske him Luke 11. 13. For this Spirit and graces of God which we have received we ought to rejoyce before him continually Psa. 100. Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16. Vers. 12. of thy revenue which the Greeke expoundeth of the fruits of thy land See the notes on Deut. 14. 22. the yeere of tithe that is the yeere when the second tithe was to be given to the poore which was the third and the sixt yeere of every seven yeeres whereof the Law was given before in Deut. 14. 28. The Greeke translateth the second tithe thou shalt give to the Levite c. Of this the Hebrewes say Wee are commanded to confesse before the LORD after that we have brought forth all the gifts which be of the seed of the land and this is called the Confession of the tithe And wee make not this Confession but after the yeere wherein we have separated the Tithes of the poore Deut. 26. 12. Maimony tom 3. in Maasar sheni or treat of the Second tithe chap. 11. sect 1 2. within thy gates that is as the Greeke and Chaldee expound it thy cities see Deut. 14. 28. 29. Vers. 13. Then Hebr. And thou shalt say The time is recorded by the Hebrewes to be at the Minchah the Oblation in the last good day of the Passeover of the fourth yeere and of the seventh as it is said WHEN THOV HAST MADE AN END OF TITHING at the Feast wherein all the tithes are ended And the Passeover of the fourth yeere commeth not but all the fruits of the third yeere are tithed whether they be the fruits of the trees or fruits of the land Maimony in Maaser sheni ch 11. s. 3. The reason hereof was the Passeover was kept in Abib or March Deu. 16. 1. and the first of Tisri that is September was tho beginning of the yeere for the tithes of corne seeds and herbs and the fifteenth of 〈◊〉 which wee call Ianuary was the beginning of the yeer for 〈◊〉 of the fruits of trees as Maimony sheweth in Maaser sheni c. 1. s. 2. so by March following the tithes of the third yeere which they had 〈◊〉 up wiâ—hin their gates Deut. 14. 28. might all be bestowed and the Passeover was the next feast th 〈…〉 〈…〉 ed when all men were bound to appeare 〈◊〉 the Lord Deut. 16. 16. say before 〈◊〉 〈◊〉 that by this solemne confession they might testifie their voluntary obedience to his lawes with a cleare conscience and so crave expect his further blessing The Hebrewes say This confession might be uttered in any language that a man spak and every one spake for himselfe and if many would confesse joyntly in one they might And it is commanded to be done in the Sanctuary BEFORE THE LORD and if they confessed in any place they were discharged Maim in Maaser sheni c. 11. s. 5 6. put away the holy thing in Chaldee the holy thing of the 〈…〉 he Hebr. the holinesse meaning things of holinesse as the Greek translateth I have purged the holy thingâ— out of my house so that this confession respected not the tithe of the poore onely but all other holy things which they were bound to give unto God or his Ministers or the poore And putting away signifieth the removing and utter taking away so that nothing remaineth So the Hebrewes say A man confesseth not untill there he not any of the gifts remaining with him as it is said I have put away the holy thing out of mine house And in the evening of the last good day of the Passeover was the putting away and on the morrow was the confession Thus he did if there remained with him any heave-offering of the Tithe hee gave it to the Priest if any of the first tithe hee gave it to the Levites if any of the poores tube hee gave it to the poore If there remained with him any of the fruits of the second tithe of confession or of that which was of the fourth yeeres plantation Levit 19. 24. or any money of their redemption loe he put them away and cast them into the Sea or burnt them If any first-fruits remained with him hee put them away in every place where by is meant that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came c. Hee cannot confesse till hee have brought out all the gifts as it is said I HAVE PVT AWAY THE HOLY THING that is the second tithe and the fourth yeeres plantation called HOLY Lev. 19. 24. OVT OF my HOVSE that is the Cake Num. 15. 20. which is the Priests gift in the house I HAVE GIVEN IT TO THE LEVITE this is
signifieth From is sometime put for unto by the interpretation of the Holy Ghost himselfe as from Baale of Iudah 2 Sam. 6. 2. is by another Prophet explained to Baalah 1 Chron. 13. 6. So the Deliverer shall come from or out of Sion Rom. 11. 26. is the same that hee shall come unto Sion Esay 59. 20. Min hashamajim from heaven 2 Chron. 6. 21. is El hashamajim unto or in heaven 1 King 8. 30. Thus Mikkedem is to the East or Eastward Gen. 13. 11. Mitstsâ—phon is Northward 1 Sam. 14. 5. and sundrie the like Sinai is a mountaine in Arabia Gal. 4. 25. where God gave his Law Exod. 19. from or out of that mountaine God came unto Israel and as the Chaldee interpreteth was revealed there unto them and from thence came with his people to conduct them towards Canaan Or came unto Sinai and to his people there And this is the first chiefe blessing unto Israel Gods Law Tabernacle Statutes and Iudgments given them at Sinai after which hee called them to journey towards the Land of promise Deut. 2. 6 7. rose up as the Sunne ariseth for of that rising the Hebrew word is properly used The Chaldee translateth it the brightnesse of his glory from Seir appeared unto us So Esaias prophesying grace to the Church saith The glory of Iehovah is risen as the Sunne upon thee And of the heavenly Ierusalem which Christ hath built it is said The Citie hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Rev. 21. 23. from Seir the mountaine of the Edomites Deut. 2. 4. 5. As Israel compassed Edoms land they were stung with fiery serpents for their murmuring then God appointed the Brazen serpent a figure of Christ to be set up to heale them Num. 21 4. 9. And here was a second degree of grace whereby God shined unto them as he doth unto us by his Gospell after wee have beene under the Schoolemaster of his Law Rom. 7. 4 25. Gal. 3. 23 24 26. unto them or unto him meaning Israel therefore the Chaldee expoundeth it unto us shined forth or shined bright and cleare as the Sunne shineth in his strength This word is used for the cleare manifestation of Gods power in saving his people or punishing their enemies Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth hee hastened from mount Pharan the Chaldee hee was revealed in his might upon mount Paran Pharan or Paran the name of a mount and of the wildernesse of the Ismaelites Gen. 21. 21. thorow which Israel travelled Num. 10. 12. Neere it Moses by the Spirit of God explained the law more cleerly repeated this booke of Deuteron Deut. 1. 1 c. So the Prophet after speaketh the Holy one came from mount Pharan Selah Habak 3. 3. Some of the Hebrewes understand these things otherwise thus Hee rose up from Seir unto them that is to the sonnes of Esan that they might receive the Law but they would not From thence hee went to the sonnes of Ismael that they might receive it but they would not And then he came unto Israel R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place and R. Eliezer in Pirkei chap. 41. But unto us it sheweth the third degree of Gods grace who after wee are come unto Christ by faith doth sanctifie us by his Spirit informing us in his truth and waies and so prepareth us to enter into his heavenly rest as by Moses he prepared Israel to enter into the Land of Canaan Rom. 8. 2 3 11. Gal. 3. 2 14. and 4. 6. and 5. 16 18 of Saints Hebr. of sanctitie meaning spirits of sanctity which Ionathan in his Thargum expoundeth holy Angels So Stephen saith that Israel received the Law by thy disposition of Angels Act. 7. 53. and Paul calleth the Law the word spoken by Angels Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels Heb. 12. 22. which are all ministring spirits sent forth to minister for them who shall bee heires of salvation Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites as in v. 3. with whom or for whom God came from Sinai from his right hand to wit went or at his right hand was the fire of the Law or of the ordinance Hebr. Esh dath of which word Dath the Greekes borrowed their word Tatto to order or ordaine the Legall fire or the fiery Law and it is so called because the Lord spake those words out of the midst of the fine Deut. 5. 22. and to shew the nature and effect of the Law which is like fire Ier. 23. 29. The Greeke translateth it Angels Angels with him the Chaldee thus his right hand wrote out of the midst of fire the Law he gave unto us Answerable to this Legall fire is that fire of the Law of the Spirit which was given with cloven tongues like fire Act. 2. 3 4. The Hebrewes say by tradition that the Law appeared written with blacke fire upon white fire before the Lord. R. Moses Gerundens and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous Vnto us the fire of the Law is the Spirit of God whiles wee being baptized with the holy Spirit and with fire Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus made free from the Law of sinne and death Rom. 8. 2. Vers. 3. Yea the lover of the peoples that is yea or certainly hee loveth or thou O God lovest the peoples or protectest them The Hebrew Chobeb signifieth a loving embracing or hiding as in the bosome and so implyeth Love and Protection And the peoples are meant of the tribes of Israel as in Iudg. 5. 14. after thee Benjamin among thy peoples and in Act. 4. 27. the peoples of Israel The Greeke translateth And he spared his people the Chaldee yea he loved them for tribes that is of his love chose and disposed them to be tribes It may imply also the strangers converted unto God And now in Christ there is neither Iew nor Greeke neither bond nor free for we are all one in him Gal. 3. 28. all his Saints that is the Saints of Israel as the Chaldee expoundeth all the Saints of the house of Israel Or the Saints of God as in Psal. 34. 10. Feare Iehovah yee his Saints So his Saints may be used for thy Saints as his commandements Dan. 9. 4. for thy commandements see the notes on Deut. 5. 10. in thine hand in thy power and custody under thy guidance care and protection Hand is often for power so the Chaldee here translateth with power hee brought them out of Egypt and in the hand is under the guidance and direction Num. 4. 28 33. so the Greeke here translateth and all the sanctified ones are under thine hand It noteth the safety of Gods
were occasioned by the captivity of Babylon and calamities then upon the Iewes have little shew of reason For â—beside that Kimchi himselfe sometimes alleageth both readings with out condemning of either and sheweth the meaning of both as is to be seene in his Commentaries on Esay 9. 3. Ios. 19. â—3 Esay 61. 1 c. and Arias translateth now the line and then the margine and sometimes â—oteth both what are 70 yeeres to corrupt all Copies When as a Copie written on Parch 〈…〉 as was their manner will endure many 70. yeeres intire Ieremy with some Iewes reâ—amed a while in the land Ezekiel Daniel and many godly men were in Babylon may wee suppose that none of them would keepe the Scriptures pure Ezra the learned Priest and Scribe came with the people out of Babylon they also had Prophets Haggai Zecharie and Malachie by whom these errours if they had beene such might have beene corrected and a 〈◊〉 Bible preserved for the Churches use Yea even the Bookes which Ezra Danieâ— Zacha 〈…〉 c. wrote have divers readings as hath Moses and the former Prophets 5. Our Saviour blameth the Priests Scribes and Pharisees for corrupting the Law by wrong 〈…〉 pretation Mat. 5. 15. 23. if they had violated and falsified the writing of the Scrip 〈…〉 would he have spared them Or would not he by himselfe or by his Apostles have pro 〈…〉 a perfect canon of the Word to be left unto his Church But wee finde no blame laid â—â—on them for marring the Text yea Christ and his Apostles send all to reade the Scrip 〈…〉 Luk. 16. 29. Iob. 5. 39. 2 Pet. 1. 19. and our Saviour confirmeth the Law unto every jot â—â—d little Maâ— 5. 18. all which things doe perswade that the holy Text was not then corrup 〈…〉 d and they that most labour to discredit it cannot shew how it should be corrupted since there being besides the Apostles many thousands of the Iewes and Churches of the Iewes that came to the Christian faith Act. 21. 20. Iam. 1. 1. and so could bring uncorrupted copies of the Scriptures with them unto the Christian Gentiles 6 The divers readings fore-spoken of are such as savour not of humane superstition but to men of understanding doe shew Gods wisdome as the residue of the Scripture and good reasons have beene rendred by many as well Christian as Iewish Expositors of both line and margine being in stead of briefe Commentaries one to another and if we cannot doe the like of all yet ought we not to condemne that we know not but in humility to seeke for further light 7. The holy Ghost in many places approueth the Keties or readings in the margine as where one Prophet writeth Tamor 1 King 9. 18. in Greeke Thamor and noteth in the margine to reade it Tadmor another Prophet after confirmeth it writing onely Tadmor 2 Chron. 8. 4. and there the Greeke also hath Thedmor Ieish in Gen. 36. 5. 14. is noted in the margine to be read Ieush and so the line writeth his name in Gen. 36. 18. and in 1 Chron. 1. 35. When one writeth Ish chai a lively man as Vatablus noteth and interpreteth it but warneth in the margine to reade Ish chajil a valiant man 2 Sam. 23. 20. another Prophet writeth this marginall text onely Ish chajil 1 Chron. 11. 22. When in speech of the first person there is a sudden change to the third as in 2 Sam. 22. 33 34. his way and his feet that this should not seeme strange the Hebrew margine there readeth it my way and my feet and this is confirmed by the Hebrew line in Psal. 18. 33 34. Neither may wee say that the former place is corrupted seeing the Scripture useth such change of person other where as in Deut. 5. 10. Iob 18. 4. Mit. 1. 2. Psal. 59. 10. and 65. 7. Dan. 9. 4. So Duke Aljah in 1 Chron. 1. 51. is there in the margine to to be read Alvah and so Moses wrote his name in Gen. 36. 40. Hezrai in the Hebrew margine 2 Sam. 23. 35. is by the letters in the line Hezro and in 1 Chron. 11. 37. only Hezro Zaanaim in Iudg. 4. 11. is read in the Hebrew margine Zaanannim and so the name is written in Ios. 19. 33. In 2 Sam. 23. 13. whereby the letters in the line Shalishim the Captaines of the thirty went downe the margine and vowels reade it Sheloshah three of the thirty and so it is after written Sheloshah three in 1 Chron. 11. 15. So he shall take 2 King 20. 18. is by the vowels and margine read they shall take and approved in Esay 39. 7. Hee had not the name 1 Chron. 11. 20. is read in the Hebrew margine He had the name and so it is written affirmatively in 2 Sam. 23. 18. In 1 Chron. 11. 11. where the Hebrew letters in the line say Chiefe of the thirty and so it is translated in the Greeke Bible and in our first English and the Geneva verlion after it and in the old Latine and the Spanish translations and by Pagnine there by the vowels and by the Keri in the margine it is read Chiefe of the Captaines for confirmation of this another Prophet writeth it Chiefe of the Captaines or the Chiefe Captaine 2 Sam. 23. 8. and sundry other examples might bee shewed The new Testament approveth also the marginall readings for whereas Gnanijim that is Poore or afflicted in Prov. 3. 34. is to bee read in the margine Gnanavim that is Lowly or Humble the Holy Ghost translateth according to the margine in Iam. 4. 6. and in 1 Pet. 5. 5. giveth grace to the Humble Where Chas 〈…〉 is written in the line with †jod a signe of the plurall number Psal. 16. 10. so that in Bibles unvowelled it may be taken for Chadsideca thine Holy ones which in sundry other examples may also be observed as in Psal. 145. 6. Eccles. 5. 1. Iudg. 13. 17. 1 Sam. 24. 5. and 26. 8. D 〈…〉 3. 12 18. Ezra 10. 12. Esay 26. 20. Ezek. 9. 5. there in the margine that signe of the plur 〈…〉 number jod is noted to be redundant and accordingly it is interpreted by the Spirit of God in Act. 2. 27. and 13. 35. ton Hosion son thine Holy one 8. As the Iewish nation a few late men excepted approve of those readings in the margine and yet hold the word in the line uncorrupted so among Christians of all languages they have beene reverenced Translatours from the Hebrew have at their discretion taken sometimes the one sometimes the other without condemning that which they omit Out 〈◊〉 English version translateth the margine commonly yet often noteth the other someti 〈…〉 the line and noteth also that which is in the margine as is to be seene in 1 King 22. 48. Ios. 〈◊〉 12. 15. 53. 2. King 20 4. 23. 33. 2 Sam. 14. 20. Psal. 100. 3 Pro. 17. 27. Ier. 2. 20. Dan. 9. 〈◊〉 Esay 9. 3. and
their rejection Mat. 25. 12. and 7. 23. shall perish or be done away decay be lost To this way of the wicked which perisheth is opposed the good way which is everlasting wherein David desired God to lead him Psal. 139. 24. PSALME II. 1 David prophesieth of the rage of Iewes and Gentiles against Christ. 4 Gods wrath against them for it 6 Christ is established King 7 declared to be the Sonne of God 8 heire and ruler of the world 10 Kings are exhorted to submit unto him WHy doe the heathens tumultuously rage and the peoples meditate vanitie The Kings of the earth set themselves and the Princes doe plot together against Iehovah and against his Christ. Let us breake their bands and cast their cords from us Hee that sitteth in the heavens laugheth the Lord mocketh at them Then will he speake unto them in his anger and in his wrath hee will suddenly trouble them And I have anointed my King upon Sion the mountaine of my holinesse I will tell the decree Iehovah said unto me thou art my sonne I this day begat thee Aske of me and I will give the Heathens for thine inheritance the ends of the earth for thy firme possession Thou shalt roughly rule them with a rod of iron as the vessell of a pottter thou shalt scatter them in peeces And now O ye Kings be prudent be nurtured ye Iudges of the earth Serve yee Iehovah with feare and be glad with trembling Kisse ye the sonne lest he be angry and ye perish in the way when his anger shall burne suddenly O blessed are all that hope for safetie in him Annotations WHY or For what David was the writer of this Psalme as the Greeke prefixeth this title A Psalme of David and he beginneth with marvelling at the rage and folly of the Iewes and Gentiles in persecuting Christ and his Church Acts 4. 25 c. And as David himselfe was a figure of Christ in his kingdome and a father of him according to the flesh so suffered hee the like opposition at the hands of his owne people and of the nations round about him 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6 7 c. Tumultuously rage or burtle together convenâ— with rage and uprore mutinously This word is also used in Daniels case Dan. 6. 6. 11. and after in Psal. 64. 3. The Greeke ephâ—â—axan whereby the holy Ghost tranflateth it Act. 4 25. denoteth rage pride and fiercenesse as of horses that neigh and rush into the battell peoples or nations under these names are comprehended the Iewes with the Gentiles Act. 4. 27 28. meditate vanitie mutter a vaine or emptie thing which shall have no effect And here the Hebrew changeth the time as it doth very often otherwhere will meditate noting by such phrase a continuance of the action as they that did still or usually meditate vaine things But the holy Ghost in Act. 4. 25. keepeth like time here as before whose example I follow according to the proprietie of our tongue So after in this Psalme and many other The Hebrew text it selfe sometime doth the like as Isai. 37. 3â— compared with 2 Kings 19. 33. See the notes on Psal. 18. 7. Vers. 2. Set themselves or present themselves will stand up noting a setled purpose in the heart with a standing up in person to act the same 1 Chr. 1â— 14. princes rulers or priâ—â—e counsellors subtile prudent and imployed in making decrees Prov. 8. 15. next therefore in place to Kings and joyned with them as here so in Iudg. 5. 〈◊〉 Hab. 1. 10. Prov. 31. 4. plot conspire or are founded that is have their foundation plot or ground-worke laid as Exod. 9. 1â— Isâ— 44. 28. and this by assembling and consulting and is therefore interpreted gathered together Act. 4. 26. So the Chaldee translateth it consociate or joyned together to rebell before the Lord to fight against his anointed Christ or Anointed in Hebrew Mashiach or Messias which word though it be generall for the ancient Kings and Priests and Prophets that were anointed with oile Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King 19. 16. yet is it principally the name of the Sonne of God our Saviour Dan. 9. 25 26. who was knowne in Israel by the name Messias Ioh. 1. 41. and 4. 25. and among Greekes by the name Christ of whom wee that beleeve in his name are also called Christians Act. 11. 26. because wee have an Anointing from him that is holy 1 Ioh. 2. 20. 27. himselfe being first anointed with the Spirit and with the oile of gladnesse above his fellowes Luke 4. 18. Psal. 45. 8. Of him is this Psalme interpreted by his Apostles saying Of a truth Lord against thy holy Child Iesus whom thou anointedst gathered were both Herod and Pontius Pilate with the nations and peoples of Israel to doe whatsoever thy hand and thy counsell had fore-determined to be done Act. 4. 27 28. Vers. 3. their bands These were signes of subjection Ier. 27. 2 3. 6 7. And thus the Kings and nations speake refusing to serve Christ though his yoke be easie Matth. 11. 29 30. Ier. 5. 5. The Hebrew phrase mo importeth their bands and his speaking of the Father and the Sonne jointly and of the Sonne in speciall but he that honoureth not the Sonne honoureth not the Father which sent him Ioh. 5. 23. So in the verse following the Lord mocketh at them and at him meaning them all jointly and each severally The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59. 9. Iob 22. 19. Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords or ropes thicke twisted bands signes also of subjection and restraint Iob 39. 13. Ezek. 4. 8. and sometime of love Hos. 11. 4. Vers. 4. The Lord in Hebrew Adonai which in this forme is the peculiar title of God having the forme plurall and vowels of Iehovah mystically signifying my staies or my sustainers my pillars And where in one place Adonai is used another speaking of the same thing hath sometime Iehovah See Psal. 57. 10. with Psal. 108. 4. It commeth of Aeden a hase or pillar which sustaineth any thing The Chaldee translateth it the Word of the Lord that is the title of Christ Ioh. 1. 1. Rev. 19. 13. Our English word Lord hath much like force being contracted of the old Saxon Laford or Hlafford which commeth of Laef to sustaine refresh cherish mocketh will mock deride This implieth both their folly their punishment for it and how God will leave them helplesse in their miserie Psal. 59. 9. Prov. 1. 26. 28. It is spoken of God after the manner of men that hee laugheth mocketh is angry and the like not that he hath such passions as men but because he doth such things as men use to doe when they are moved with such passions and as the Hebrew Doctors say The law
of thy salvation and firmly sustain me with a free spirit I wil teach trespassers thy wayes and sinners shall convert unto thee Deliver me from blouds O God the God of my salvation my tongue shall shout thy justice Lord thou shalt open my lips and my mouth shall shew forth thy praise For thou delightest not sacrifice else would I give it burnt offering thou wilt not contentedly accept The sacrifices of God are a broken spirit a heart broken and contrite O God thou wilt not despise Doe well in thy good pleasure unto Sion build thou the wals of Ierusalem Then shalt thou delightfully accept the sacrifices of justice the burnt offering and the whole oblation then shall they offer up bullocks upon thine Altar Annotations HE had gone in to wit into the chamber as Iudg. 15. 1. that is had lien with as the phrase importeth Gen. 6. 4. and is expressed 2 Sam. 11. 4. Bathsheba the daughter of Eliam 2 Sam. 11. 3. called also Bathshua daughter of Ammiel 1 Chron. 3. 5. She was wife to Captaine Urijah the Hittite and whiles her husband was at the leager of Rabbah David lay with her and she being with child he first sought to cover his fault by sending for Vrijah home that he might be esteemed the father which not succeeding he sent him backe with privie letters to Ioab the Generall for to procure his death Which being done David married his wife Bathshebah so thinking to cloake his sinne But God was displeased and sent Nathan to reprove David whereupon he repented and made this Psalme for an example unto and comfort of sinners See the historie at large 2 Sam. 11. and 12. Vers. 4. much wash mee or multiply wash mee that is thorowly wash me againe and againe He applieth the washings used in the Law Lev. 11. 25. 32. Exod. 19. 10. Num. 19. 19. to the spirituall washing from sinne in the bloud of Christ Rev. 7. 14. 1 Ioh. 1. 7. So after in verse 9. and Ier. 4. 14. The Hebrew Hereb or Harbeh multiply is used for much as 2 King 10. 18. where it is opposed to little And that which in one place is written harboh multiply in another is la-rob and rabbah much as 1 King 10. 10. with 2 Chron. 9. 9. 2 Sam. 8. 8. with 1 Chron. 18. 8. Vers. 5. I know or acknowledge So Isa. 59. 12. Ier. 3. 13. Vers. 6. Against thee or Vnto thee onely This is either because he concealed his sinne from men but could not from God 2 Sam. 12. 12. or that onely God could remit the punishment of his sin Isa. 43. 25. So Psal. 41. 5. I have sinned and so am deprived of the glory of God as Rom. 3. 23. that which is evill c. which displeaseth thee This hath reference to 2 Sam. 11. 9. and 11. 27. that thou maiest be just that is thou hast suffered me to fall into sinne that thou maiest be just or justified in whatsoever thou hast spoken for the salvation of thy servant or punishment of my sinne 2 Sam. 12. 10. For the injustice of man commendeth the justice of God Rom. 3. 4 5. or it may have reference to the former words I know and acknowledge my sinne that thou maist be just when thou speakest or in thy speaking that is in thy words as Rom. 3. 4. so after in thy judging maist be pure or cleare sincere unreproveable and consequently maist win the victorin in judgement whereupon the Apostle according to the Greeke version saith maist overcome Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcomming Vers. 7. in iniquitie the perversenesse or vitiosity of nature commonly called originall by the Apostle inhabiting sinne Rom. 7. 17. whereby all men are carnall sold under sinne Ioh. 3. 6. Rom. 7. 14. The Chaldee calleth it the sinne of evill concupiscence This David maketh the fountaine of all his actuall sinnes painfully brought forth borne with sorrow The Hebrew signifieth the painfull travell of child-birth Isa. 26. 17 18. and 51. 2. Psal. 29. 9. conceived or was warme in heat as Gen. 30. 38. 39 41. Vers. 8. the inward parts or the covered parts the heart roots where wisdome is seated of God Iob 38. 36. named in Hebrew of covering plaistering or pargetting the secret or the closed place which being referred to the person meaneth the heart which God reneweth Ezek. 36. 26. and wherein he writeth his lawes Heb. 8. 10. And thus the Chaldee expoundeth it the close place of the heart which the Apostle calleth the hid man of the heart 1 Pet. 3. 4. or if it be referred to the thing it meaneth the secrets of wisedome Iob 11. 6. the wisedome of God in a mysterie the hid wisdome manifested by the Gospell 1 Cor. 2. 7. And thus the Greeke applieth it saying the unmanifest and hid things of wisdome thou hast manifested to me hast made or wilt make me know thus he riseth by faith out of his sin being taught wisdome of God Vers. 9. Thou wilt purge me from sinne or prayer-wise Purge thou me from sinne or make me sinlesse expiate or purifie my sinne Prayers are often made in this manner as with assurance that they shall be performed See the note on Psal. 17. 8. Eizop or hyssop of the Hebrew Ezob and Greek hyssopos an herbe or tree growing out of the wall 1 King 4. 33. appointed in the law for to sprinkle and cleanse with Exod. 12. 22. Num. 19. 6. 18. Lev. 14. 4. 6. 49. Heb. 9. 19. and the sprinkling with it was the last part of the purification of the uncleane here used to signifie the ful cleansing from sinne by the bloud of Christ Heb. 9. 13 14. whether it were that herb which we now call eizop or no is uncertaine The Childee paraphraseth Thou wilt sprinkle me like a Priest which sprinkleth the uncleane with the purifying waters with hyssop with the asbes of a heifer and I shall be cleane wash me another legall rite for purifying the uncleane Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification Heb. 10. 22. Tit. 3. 5. Isa. 4. 4. Vers. 10. to heare joy the joyfull tidings of the forgivenesse of my sins bones that thou hast crushed or brayed nothing hereby the greatnesse of his griefe and affliction Iob 2. 2. 5. and 30. 17. and 33. 19. 21. Psal. 38. 4. Vers. 11. Hide thy face that is regard not my finhes to visit them on me See the contrary Psal. 90. 5. and 109. 14 15. Ier. 16. 17. Vers. 12. firme spirit a spirit ready prepared stedfast and certaine The like is applied to the heart Psal. 11 2. 7. and 57. 8. Vers. 13. from thy face or from thy presence This was an effect of Gods utmost anger against sinners 2 Kings 24. 20. Ier. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holinesse thy holy Ghost which the Chaldee expoundeth thy holy spirit of Prophesie Vers. 14. the joy of thy salvation the joy
condition our matter and forme the originall word properly is a formed vessell of earth applied to our fraile estate Rom. 9. 20 21. sometime this is spoken of our fictions and sinfull imaginations Gen. 6. 5. Deut. 31. 21. and so the Chaldee interpreteth it here our evill concupiscence which carrieth us into error Vers. 15. as the grasse c. that is few and transitorie though making a faire shew Compare Psal. 90. 5 6. Iob 14. 1 2. Iam. 1. 10 11. 1 Pet. 1. 24. Vers. 16. not know it or know him that is hee shall have no more place here So Iob 7. 10. Vers. 18. to doe them this noteth the outward practise and operation of the Law whereas keeping or observing is with the heart and spirit of man Prov. 3. 1 3. and 4. 4 21. Psal. 78. 8. Vers. 19. prepared his throneâ— or stabâ—â—â—he it a signe of dominion and gover 〈…〉 be administred in heaven whereby the Church is figured Rev. 4. 1. 2. See also Psal. 9. 5 8 9. and 11. 4. Vers. 20. hearkning or to hearken to obey and this noteth a willing and ready minde in the Angels and our Lord teacheth vs to pray for the like Mat. 6. 10. The Hebrew phrase to obey may be Englished obeying as the like in Psal. 104. 15 21. and 105. 11. See also Psal. 49. 15. and 65. 11. Vers. 21. his hosts or armies the thrones principalities powers c. that are in the heavenly places Eph. 3. 10. Col. 1. 16. for they are his hosts 1 King 22. 19. Gen. 32. 2. and generally all creatures are his hosts see Psal. 24. 10. ministers the Angels which minister unto him Psal. 104. 4. Dan. 7. 10. the same title is given also to men Esa. 61. 6. PSAL. CIV A meditation upon Gods powerfull workes and wonderfull providence in creating and governing the world and creatures therein 31 Gods glory is eternall 33 The Prophet voweth perpetually to praise him MY soule blesse thou Iehovah Iehovah my God thou art vehemently great thou araiest thy selfe with Majesty and comely honour Deeking him-selfe with light as with a garment stretching out the heavens as a curtaine Planchering his lofts in the waters making the clouds his Chariot walking vpon the wings of the wind Making his Angels spirits his Ministers a flaming fire He hath founded the earth upon her bases it shall not bee moved for ever and aye Thou coveredst it with the deepe as with a raiment the waters stood above the mountaines At thy rebuke they fled at the voice of thy thunder they hasted away The mountaines they went up the vallies they went downe to the place which thou foundest for them Thou didst set a bound they shall not passe they shall not returne to cover the earth That sendeth wel-springs in the vallies they walke betweene the mountaines They give drinke to all the wilde beasts of the field the wilde asses breake their thirst By them the fowle of the Heaven dwelleth from betweene the branches they give the voice That watreth the mountaines from his lofts the earth is filled with the fruit of thy workes That maketh grasse to grow for cattle and the herbe for the use of man bringing forth bread out of the earth And wine that rejoyceth the heart of sorry man making the face chearefull with osle and bread that upholdeth the heart of sorry man Tilled are the trees of Iehovah the Cedars of Lebanon which he planted That there the birds may make their nest the Storke the Fir trees are her house The high mountaines for the wilde goats the rocks a shelter for the conies He made the Moone for appointed times the Sunne knoweth his going downe Thou puttest darknesse and it is night in it doe creep forth all wilde beasts of the wood The lurking Lions roaring for the prey and seeking their meat of God The Sunne riseth they gather them away and couch downe in their dens Out goeth man unto his worke and to his labour till evening How many are thy workes Iehovah all of them hast thou done in wisdome the earth is full of thy riches This Sea great and wide of spaces there are creeping things even innumerable small wilde beasts with great There goe the ships Levjathan whom thou hast formed to play therein They all looke attentively unto thee to give them their food in his time Thou givest it to them they gather it thou openest thine hand they are filâ—ed with good Thou hidest thy face they are suddenly troubled thou gatherest their spirit they breath out the ghost and returne unto their dust Thou sendest forth thy spirit they are created and thou renewest the face of the earth The glory of Iehovah be for ever rejoyce let Iehovah in his deeds He looketh upon the earth and it trembleth he toucheth the mountaines and they smoke I will sing to Iehovah in my life I will sing Psalmes to my God while I am Sweet shall my meditation be of him I will rejoyce in Iehovah Consumed be sinners out of the earth and wicked men be they no more my soule blesse thou Iehovah Halelujah Annotations ANd comely honour that is shewest thy selfe by all thy works to be God over all to whom glory and honour is due Therefore God challengeth Iob and so all men to doe thus if they can and they shall be celebrated of him Iob 40 4 5. 9. Of these words see Psal. 8. 2 6. Vers. 2. Decking or clothing or He clotheth to wit himselfe with light dwelling in the light that none can attaine unto 1 Tim. 6. 16. and at first commanding the light to shine out of darknesse wherewith he decked the world Gen. 1. 3. 2 Cor. 4. 6. as a curtaine that is as a canopie or tent Song 1. 5. Ier. 49. 29. when he spred out the firmament by himselfe alone Gen. 1. 6. Esa. 44. 24. and 51. 13. Iob 37. 18. Vers. 3. Planchering He plancketh or planchereth his lofts or upper chambers that is the clouds aloft or upper regions of the aire as after in vers 13. in the waters among them or with waters which are above in the firmament Gen. 1. 7. where God bindeth the waters in the clouds and the cloud is not broken under them Iob 26. 8. making or putting that is disposing them his Chariot to sit and ride on as Esa. 19. 1. Rev. 14. 14. Compare Psal. 18. 11. Vers. 4. spirits that is spirituall substances so differing from Christ who is no made or created spirit but the maker of all things Psal. 102. 26. and from men made of flesh and bloud Luk. 24. 39. The originall word also signifieth winds and Angels by interpretation are messengers whereupon some translate he maketh the winds his messengers but the Holy Ghost in Heb. 1. 7. sheweth this to be spoken of Angels properly who are named also ministring spirits Heb. 1. 14. flaming fire effectuall in their administration the Angels therefore have appeared like horses and Chariots of fire 2 King 6. 17. and 2.
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
of the Spirit which they that beleeve on him should receive Ioh. 7. 38. 39. streaming running flowing or streames from Lebanon It hath reference to the streames of Iordan which river began at the foot of mount Lebanon and ran along through the holy land watering the same This similitude is amplified in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie which was built of the Cedars of Lebanon ran along Galilee and to the plaine and into the sea c. and every living thing that moveth whithersoever the rivers come shall live c. and every thing shall live whither the river commeth So in Revel 22. 1. out of the throne of God and of the Lambe Christ a pure river of water of life proceedeth Vers. 16. Stirre-up or Raise up thy selfe thou North winde A fourth blessing upon the garden of Christs Church that it is blowne upon by the windes to refresh it to cleanse the aire of it and to make it more fruitfull And though the North and South windes be of contrary qualities as cold and hot moyst and dry yet are they both fitting for her estate which sometime needeth sharp reproof and sometime calme and gentle consolation But he mentioneth not the East winde because that is often used in signe of wrath to blast burne and destroy the fruits as Ezek. 17. 10. and 19. 12. Hos. 13. 15. Gen. 41. 6. blow upon my garden The garden being Christs as the words following manifest the Lord who bringeth forth the winde out of his treasuries Psal. 135. 7. speaketh unto it to blow signifying hereby the ministration of his word and spirit bestowed on his people for their further good that they have not onely the waters of holy Scripture but the lively graces also of Gods Spirit to quicken them So in Ezek. 37. 9. the Prophet was willed to prophesie unto the winde and say thereunto Come from the foure windes O winde and blow upon these slaine that they may live And the efficacie of the Spirit of God is resembled by the winde in Ioh. 3. 8. and doctrines are windes in Ephes 4. 14. and the restraint of Gods graces by wholesome doctrine is signfied by foure Angels holding the foure windes of the earth that the wind should not blow on the earth nor on the sea nor on any tree Rev. 7. 1. spices thereof may flow that is the fruits may ripen and be abundant for by the gracious gifts of the Spirit breathing upon the Church corruption is purged away the soules are refreshed quickened comforted and all graces doe increase 1 Cor. 2. come into his garden and eat The faithfull acknowledging both themselves and theirs to be Christs doe desire that hee would come and accept the fruits and graces of his owne Spirit with which and for which hee is to be honoured So the offrings unto God are called his bread Num. 28. 2. the good workes of Christians are called fruits Ioh. 15. his acceptation of those fruits and communication of further grace is signified by mutuall supping together Rev. 3. 20. and thus the Lord rejoyceth in his workes Psal. 104. 31. fruit of his precious things that is the fruit of his precious graces or his precious fruits so that now the Church is not like Israel of old an empty vine which brought forth fruit unto himselfe Hos. 10. 1. or bare wilde grapes even grapes of gall and bitter clusters Esa. 5. 2. Deut. 32. 32. but is filled with the fruits of righteousnesse Phil. 1. 11. and walketh worthy of the Lord unto all pleasing being fruitfull in every good worke Col. 1. 10. and hath her fruit unto holinesse and the end everlasting life Rom 6. 22. The Chaldee paraphrast applieth this to the service of God under the Law saying Let the beloved God come into the house of the Sanctuarie and accept with favour the oblations of his people CHAPTER V. IAm come to my garden my sister my spouse I have gathered my myrrh with my spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drink and drinke-abundantly O beloved I sleepe and my heart waketh it is the voice of my beloved that knocketh Open to mee my sister my love my dove my perfect-one for my head is filled with dew my locks with the drops of the night I have put-off my coat how shall I put it on I have washed my feet how shall I defile them My beloved put in his hand by the hole of the doore and my bowels made a troubled-noise for him I rose-up to open to my beloved and my hands dropped myrrh and my fingers passing myrrh upon the handles of the locke I opened to my beloved and my beloved had withdrawne himselfe was passed away my soule went-forâ—h because of his speech I sought him and I found him not I called him and hee answered me not The Watchmen that went about the citie found mee they smote mee they wounded mee the watchmen of the walles tooke my veile from on me I adjure you O daughters of Ierusalem if yee finde my beloved what shall ye tell him that I am sicke of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou dost so adjure us My beloved is white and ruddie having-the-banner above ten-thousand His head the fine-gold the solid-gold his lockes curled blacke as a Raven His eyes as doves by the streames of water washing in milke sitting in fulnesse His cheekes as a bed of spice flowers of sweet-odours his lippes Lilies dropping passing myrrh His hands rings of gold filled with the Chrysolite his bowels bright yvorie overlaid with Saphires His legges pillars of marble founded upon sockets of solid-gold his countenance as Lebanon choice as the Cedars His palate sweetnesse and hee is altogether desires This is my beloved and this is my friend O daughters of Ierusalem CHAPTER V. My sister O my Spouse I am entred Into my garden I have gathered My Myrrh together with my spices-sweet My honey-combe did with my honey eat I drunke my wine with my milke friends eate yee Drinke O beloved and drinke-plenteously I am asleepe and yet my heart waketh The voice of my Beloved that knocketh Open thou unto me my sister deere My love my dove my perfect-one sincere For my head is with dew replenished My locks with drops that from the night proceed I dofft my coat how shall it on againe I washt my feete how shall I them distaine Put in his hand by 'th hole did my beloved And for him were my bowels troublous-moved To open to my Loved I rose-up And my hands myrrh my fingers eke did drop Passing-sweet myrrh the locke handles upon Open I did to my beloved-one And my beloved had himselfe drawn-backe Was past my soule went-forth for that he spake I did him seeke and yet I found him not I called him yet I no answere-got The
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariâ—â— yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â—1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâ—r 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the