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
used for continuing and increasing Exod. 19. 19. The like is in Gen. 12. 9. at the end or after as the Greeke translateth it here and in v. 6. Vers. 4. of Ararat that is of Armenia a country neere Assyria and Mesopotamia mentioned also in 2 King 19. 37. Esay 37. 38. Ier. 51. 27. The Greek here calleth them as the Hebrew Ararat but in Esay 37. 38. it translateth it Armenia Also the Chaldee here calleth them mounts of Kardu which many Writers witnesse to be hills in Armenia And the name Ararat seemeth to bee turned into Armenia of Aram that is Syria and Minni wherof see Ier. 51. 27 or of Ararat Minni compounded Vers. 5. tops Hebr. the heads Vers. 6. that Noe opened Hebr. and Noe opened we may leave the word and as doth the Greeke and our English speech also beareth which the Hebrew it selfe elsewhere sheweth may bee done as 2 King 14. 10. and why shouldst thou meddle but in 2 Chron. 25. 19. and is left out so in 2 Chron. 18. 12. and is set downe which in 2 King 22. 13. is left out So it may be in many other places as Gen. 22. 4. Vers. 7. a Raven an uncleane fowle Deut. 14. 14 sent forth forty dayes after the tops of the mounts appeared to see if the waters were abated as the Greek addeth and as the next verse sheweth of the dove For the Raven would have fed on the dead karkasses if any had appeared Prov. 30. 17. returning that is flying to and fro returning to the arke but not into the same which the Dove after did vers 9. whereupon the Greeke interpreters as it seemeth translated it returned not Noe had no tydings of the waters abating brought by this messenger therefore he sendeth another the Dove which returning with an Olive leafe or branch vers 11. signified the glad tidings of peace by the ministery of the Gospell and of the Spirit which the Dove represented Mat. 3. 16. but the ministery of the Law letter which the Raven seemeth here to figure out giveth the heart of man no evidence that the waters of Gods wrath for sinne are any whit abated Vers. 8. a Dove from him the Greeke saith after him meaning the Raven This Dove seemeth to be sent out seven dayes after the Raven as may bee gathered by the 10. verse where is mentioned Noes waiting other seven dayes Of the sending forth of this Dove and of her returning unto Noe whom heathens name Deucalion there is express mention in humane Writers Plutarch dialog de industr animal abated Hebr. lightned that is decreased so in v. 11. Vers. 10. he waited or patiently abode so in v. 12. did againe send or added to send so in v. 12. did not adde to returne and verse 21. I will not adde to curse that is not curse any more Vers. 11. leafe or branch as it is elsewhere englished Nehem. 8. 15. a signe that the waters were low and spiritually a token of grace and peace in Iesus Christ brought in the mouth that is the word and doctrine of the Ministers of the Gospell compared unto Doves Mat. 10. 15. Esay 60. 8. Romanes 10. 15. which came unto the Church in the evening of times in these last dayes Heb. 1. 1. Vers. 13. the 601 yeere to weer of Noes life as the Greeke expresseth in the first to weet the first moneth as the Greeke addeth and the Hebrew before in v. 4. and after in v. 14. plainly speaketh but affecting brevity such words are often omitted So after the first of the moneth that is the first day as the first of the feast Mat. 26. 17. is expounded by the holy Ghost the first day of the feast Marke 14. 12. Vers. 14. the 27 day of the moneth By this it appeareth that Noe was in the arke a full yeere or yeere of dayes containing 365 dayes according to the course of the Sunne For he entred the ark the 17 day of the second moneth in the 600 yeere of his life Gen. 7. 11. 13. and there he continued till the 27 day of the second moneth in the 601 yeere of his life as the 13 and 14 verses of this 8 th Chapter shew Now the twelve moneths of the Hebrewes had 354 dayes for sixe moneths had each of them thirty dayes and the other sixe moneths had each 29 dayes which make 354 to which adde 11 dayes till the 27 of the 2 moneth full ended and there are dayes 365. Vers. 19. after their families that is the male with his female not confusedly rushing out all together but in order and after their kind as the Greeke translateth Families are here attributed to the bruit creatures as before man and wife Gen. 7. 2. Vers. 20. built an Altar of earth as is probable by the Law after given in Exod. 20. 24. an Altar of earth shalt thou make unto me And such the Nations after used mentioning Altars of grasse and of turfe Uirgil Aeneid 12. Horat. l. 1. od 19. An Altar is called in Hebrew Mizbeach that is a sacrificatory or place of slaying the sacrifice for the sacrifices were killed upon it or by it Gen. 22. 9. 10. Lev. 1. 11. It was a holy place and sanctified the offering Mat. 23. 19. Exod. 29. 37. and so was a figure of Christ by whom we offer the sacrifice of praise alwayes to God Heb. 13. 10. 15. And it is a tradition of the Iewes that the place where Noe built this altar was the place where Abraham afterward built an Altar to offer Isaak Gen. 22. 2. and where Kain and Abel offered before See the notes on Gen. 4. 3. every cleane beast of the bullocks sheep and goats see the notes on Gen. 7. 2. So in Pirke R. Eliezer chap. 23. it is said Noe brought of the kind of cleane beasts a bull a sheepe and a goat and of the kind of cleane fowles turtle doves and young Pigeons and built an Altar and offered c. burnt-offrings named in Hebrew gnoloth that is ascensions for that they went up in fire to the Lord all except the skin upon the altar as Moses sheweth saying It is the burnt-offring because of the burning upon the altar all the night unto the morning Leviticus 6. 9. Therefore the Holy Ghost in Greeke calleth them holocautomata that is whole burnt-offerings and sheweth how they figured Christs body offered up unto God for us Hebrewes 10. 6. 10. and our reasonable service of God by him whiles we present our bodies a living sacrifice holy and acceptable unto God Rom. 12. 1. Externall burnt offerings were in use in the Church before the Law given at mount Sinai as appeareth by this and Exod. 10. â—5 and 18. 12. Vers. 21. the smell or the odour savour It hath the name originally of respiration and it signified Gods gracious acceptation of the sacrifice offered as 1 Sam. â—6 19 let him smell an offring Lev. 26. 31 I will not smell the smell of your sweet odours So in
these two signifieth in Ezek. 3. 6. The Greek translateth of a smal voice of a slow tongue the Chaldee of a heavy speech and of a deep tongue This as other things in Moses may have reference to the effect of the Law which he administred as on the contrary the Psalmist prophesying of Christ had his tongue the penne of a speedy writer Psal. 45. 2. and the Spirit which is received not by the works of Moses law but by the hearing of faith in Christ Gal. 3. 2. causeth prophesie and other words of wisdome and knowledge Act. 2. 18. 1. Gor. 12. 8. 10. causeth the lips of those that are asleepe to speake Song 7. 9. By the Hebrew cannons no Priest that stammered lisped or was of an heavy mouth or tongue might lift up his hands to blesse the people Maimony in Misneh treat of Prayer chap. 15. S 〈…〉 Soe the notes on Num. 6. 23. Vers. 11 hath made or as the Greek translateth hath given Heb put the mouth to 〈◊〉 open eyed or open cared for the Hebrew word signifieth both these Esa. 42. 7. 20. and may have reference here to both The Greeke tranflateth the seeing Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6. Vers. 12. I will be The Chaldee expounds it my word shall be the Greeke I will open thy mouth will tâ—aoh by my spirit as Christ in like manner promiseth his Apostles Matth. 10. 19. 20. Mark 13. 11. Luke 12. 11. 12. Vers. 13. by the hand thou shouldest that is by his hand or ministery whom thou shouldest send as being fitterthand or by the hand of any other whom thou wilt send The Chaldee and That gum Ierusalemy translate by the hand of him whom it is meet to send and the Greeke 〈◊〉 choose anâ— then able man whom thou wilt send Moses 〈◊〉 greatnesse of the worke would with draw his shoulder through infirmity God hereby 〈…〉 wing the imperfection of Moses administration and impossibility of the law to bring men to perfection when Moses could not bring Israel into the promised land 〈◊〉 3. 24. 25. 27. 28. Romans 8. 3. Hebrewes 7. 19. The hand of one is usually put for his ministerie as Moses now was sâ—m of God by the hand of the Angel which appeared to him in the bush 〈◊〉 7. 35. See Exodus 9. 35. Psal. 97 2â— Hag. 1. 1. Mal. 1. 1. Vers. 24. speaking speake that is speake well and eloquently Thus God distributeth his gifts by measure diversly to one is given by the spirit the word of wisedome to 〈…〉 ther the word of knowledge to another kindes of tongues to another the interpretation of tongues c. 1 Cor. 12. 8. 10. So among the Apostles 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron see after in Exod. 6. 20. 26. Vers. 15. the words which I have spoken to thee as the Greeke saith my words God signifying hereby that the Priests which came of Aaron should receive their doctrine from the Law which was given by Moses as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9. I will be the Chaldee faith my word shall be the Greeke I will open thy mouth as vers 12. Verse 16. hee shall bee or it shall bee that hee shall be the word is doubled for more vehemency and assurance a mouth that is a spokes-man or as the Chaldee saith an interpreter In Exod 7. 1. he is callled his Prophet a God the Chaldee saith Rab that is a Master and the Ierusalemy Thargum addeth an inquirer of Doctrine from before the Lord. The Greeke translateth in things pertaining to God which very phrase Paul useth in Hebrewes 5. 1. The Hebrew Elohim God is after attributed to Iudges and Magistrates Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendred by Christ because the word of God is given to them Ioh. 10. 34. 35. Here Moses though the yonger brother Exodus 7. 7. is preferred before Aaron his elder so God oftentimes disposed see Geneâ— 25. 23. and 48. 19. Vers. 17. this rod which was turned into a serpent as the Greeke addeth for explanation In verse 20. it is called the rod of God it was before Moses shepherds staffe Vers. 18. Iether called after Iethro in Greeke Iethor see Exod. 3. 1. in peace or with peace the Greeke translateth with health or welfare Vers. 19. thy saule that is thy life as Genesis 19. 17. So the Chaldee well explaineth it that sought to â—ill thee Though sometime to seeke the soule is taken in the good part as none seeketh for my soule Psal. 142. 5. that is careth for me or for my life yet usually it signifieth seeking to kill one and is sometime explained seeking the soule to take it away as 〈◊〉 Kings 19. 10. This phrase is often used So Matth. 2. 20. Vers. 20. sonnes two Gershom and Eliezer Exodus 18. 3 4. an asse the Greeke translateth 〈◊〉 as moe then one and often the Hebrew putteth the singular for many See Genesis 3. 2. This may argue Moses poore estate as Christs Zichar 〈◊〉 〈◊〉 â—od of God that is which God had appo 〈…〉 him to worke miracles with as verse 3. 17. So the Chaldee explaineth it the rod whereby miracles should be done from before the Lord. So in Exod. 17. 9. Vers. 21. have put or shall p 〈…〉 t in thy hand that is give thee power to doe What wonders signifie see on Exodus 7. 3 make strong or make 〈◊〉 fast 〈◊〉 and hard that hee shall not reâ—ut or yeeld therefore iâ— Exodus 7. 3. God useth another word I will den and so the Greeke translateth this here As before God 〈◊〉 Pharaohs heart to hate his people Psalme 105. 25. so now hee is said to make-strong and to harden his heart and of King Sichon the Lord hardened his spirit and made his heart strong or obstinate Deuteronomie 2. 30. and hardned the hearts of the other Canaanites Ioshua 11. 20. and made fatte and hardened the hearts of the Israelites Esay 6. 10. Iohn 12. 40. and gave them the spirit of slumber Romans 11. 8. As hardnesse is sinne so Pharaoh hardened his owne heart Exodus 9. 34. and so all wicked men Psalme 95. 8. but as it is a judgement and punishment for sinne GOD hardneth using hereunto sundry meanes sometime withdrawing his outward word and workes Psalme 147. 19. 20. Matthew 11. 21. 23. sometime the inward working of his spirit Genesis 6. 3. and sending outward meanes to deceive them 1 Kings 22. 20. 23. or strong delusions to blinde their mindes 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word which they abuse to be the favour of death unto them 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or giving them over to a reprobate minde Romans 1. 28. or to Satan to be blinded and deluded unto destruction 2 Corinthians 4. 4. 1 Kings 22. 22 2 Thessal 2. 9. 12. So God is said to determine and to doe those things but justly
Greeke and Chaldee translate gathered this explaineth the former word in verse 19. Verse 21. set not his heart that is regarded not See Exod. 7. 23. he left or he also left But the word also or and may be omitted as is shewed on Gen. 8. 6. Vers. 23. gave voices that is sent noyses of thunder so the Scripture elsewhere speaketh of the voice or noise of thunder Rev. 6. 1. and thunders uttered their voices Revel 10. 3. And although sometime voices and thunders are mentioned distinctly as in Rev. 4. 5. and 8. 5. yet here by voices seeme to be meant thunders So at the giving of the Law Exod. 19. 16. and 20. 18. haile with such God killed also the Canaanites Ios. 10. 11. And unto Iob he saith Hast thou seene the treasures of the Haile which I have reserved against the time of trouble against the day of battell and war Iob. 38. 22. 23. Vnto this seventh plague of Egypt the Lord compareth the seventh plague of the Antichristians where upon the viall poured out into the aire there were voices and thunders and lightnings and earthquake such as was not since men were upon the earth and a great haile of talent weight fell upon men for which they blasphemed God Rev. 16. 17. 18. 21. fire went that is ranne along on the ground as the Greeke translateth it which was extraordinary and most terrible so that not the haile onely but the lightnings and fierie flames consumed their cattle as the Psalmist witnesseth Psal. 78. 47. 48. and 105. 32. 33. So in other judgements haile and fire is mentioned in the destruction of Davids enemies and of the Assyrians Psal. 18. 13. 14. 15. Esay 30. 30. 31. Vers. 24. catching it selfe that is one flash of lightning taking hold of another so the flames infoulding themselves did increase and burne more terribly This word is used onely here and in Ezek. 1. 4. The Greeke translateth it inflaming or setting on fire which word the Apostle useth I am 3. 6. and so the Chaldee saith inflaming it selfe And David calleth it fire of flames Psal. 1 5. 32. a nation or to a nation which the Greek explaineth since there was a nation upon it A like phrase is in Re 16. 18. since men were upon the earth Ver. 25. from man c. that is both men beasts every tree the Gr. saith all the trees meaning of all sorts for there were some left remaining for an after plague Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts c. before in verse 6. Vers. 26. no haile So God had preserved them from former plagues v. 6. and ch 8 ver 22. and so God promiseth to preserve his people in quiet resting places when it shall haile on the forrest Esa. 32. 18. 19. Ver. 28. for it is enough or and let it be enough so the Greeke Interpreters tooke it tâ—anslating and let it cease voices of God that is thunders from God or mighty loud thunders as mountaines of God Psal. 26. 7. are high and strong mounts see the notes on Gen. 30. 5. and 23. 6. The Greeke retaineth the Hebrew phrase no longer stay Hebr. ye shall not adde to stand that is to stay or remaine as the Greek translateth or as the Chaldee expounds it be delaied V. 29. my hands Hebt my palmes that is as the Chaldee explaineth it my hands in prayer So in v. 33. The spreading out of the palmes of the hands was a common gesture used in prayer as kneeling also was signifying a desire that they might receive from God the things they craved so Salomon did when he prayed 2 Chron. 6. 13. and David Psal. 143. 6. and Ezra Ezr. 9. 9. and others Iob 11. 13. Like this was the lifting up of the hands where of see Exod. 17. 11. is Iehovah's or belongeth to Iehovah as the Creator Possessor Governor of all things doing whatsoever he pleaseth in heavens earth seas c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures see Deut. 10. 14. 15. Psal. 24. 1. c. 1 Cor. 10. 26. 28. V. 30. will not yet feare this the event shewed to be true v. 35. Hereby it appeareth that the prayers of the faithful may remove temporary plagues even from the wicked and impenitent Compare 1 King 18. 42. 45. Exod 32 11. 14. 34. 35. V. 31. in the eare the Hebrew Abib signifieth a greene eare of corne with the stalke Levit. 2. 14. Of it the month when corde was newly ripe is called Abib where of see Exod. 13. 4. bolled or in the stalke the Greeke translateth it seeding V. 32. â—ye or the graine called Zea or Spelt in Hebrew Cussemeth of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat as Maimony sheweth in treat of Leven ch 5. S. 1. hidden Hebrew darke or obscure that is hid under ground not to be seen the Greeke translateth it lateward Vers. 33. haile ceased This sheweth the effect of Moses faith and prayer the Apostle noteth the like of Elias who prayed and it rained not on the earth by the space of three yeeres and sixe moneths and he prayed againe and the heaven gaveraine Iam. 5. 17. 18. This is written for our comfort for they were men subject to like passions as we are The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away Vers. 34. made heavie that is obstinate and hard See Exod. 7. 14. Vers. 35. waxed strong was made fast and hard see Exod. 4. 21. by the hand that is by the ministerie or prophesie of Moses who had signified so much before verse 30. So Gods word came by the hand of Haggai Hag. 1. 1. by the hand of Malachy Mal. 1. 1. and by the hand of all the Prophets 2 King 17. 13. that is by them as his ministers and instruments And the hand of the Lord sometime is the spirit of prophecie 2 King 3. 15. CHAP. X. 1. God sheweth Moses wherefore he hardned Pharaohs heart 3 Locusts are threatned to bee sent 7 Pharaoh moved by his servants inclineth to let Israel goe but changeth his minde 12 The eighth plague Locusts come upon Egypt 16 Pharaoh confesseth his sinns asketh forgivenesse and desireth Moses prayer 19 The Locusts are taken away and Pharaohs heart is hardened 21 Darkenesse the ninth plague is sent upon Egypt 24 Pharaoh would send Israel away but stay their cattell 25 Moses refuseth to leave a hoofe behind 27 Pharaoh is hardned and forbiddeth Moses on paine of death to see his face any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Goe in unto Pharaoh for I have made heavie his heart and the heart of his seruants that I may set these my signes in the midst of him And that thou maist tell in the eares of thy sonne and of thy sonnes soâ—â—e the things
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 〈…〉
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
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
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
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.
of God is with men and he will dwell with them they shal be his people God himself wil be with them c. Rev. 21. 3. set or fastened Heb gave which is used for a firme setting or stablishing as is noted on Gen. 1. 17. This setting of the sockets with the boards bars and pillars signified the stability of the Church and members thereof grounded and stablished by faith in Christ Esay 33. 20. and 14. 32. 1. Tim. 3. 15. V. 19. the Tent in Gr. the curtaines which were of two sorts some of white blew purple and scarlet cunningly wrought with Cherubims coupled together others of Goats haire Exod. 26. 1. 7. the covering both that of rams skins and the other of Tachash skins Ex. 26. 14. This tent covering shadowed the heavenly graces wherewith Christ and his Church in him are adorned their uniting together by the Spirit through faith and love and their safe protection though these things veiled and obscure See the notes on Exod. 26. V. 20. the Testimonie the two tables of Gods law Ex. 25. 16. Covering-mercy-seat a figure of Christ in whose heart was Gods law by whom our transgressions of the Law are covered and the word of grace from God commeth unto us see Ex. 25. 17. V. 21. covered the Arke hid it with the veile hanged before it A figure of Christs flesh veiling the divine things in him till hee entred through it into the holy heavens and opened a way for his Church thereinto Heb. 10. 19. 20. Rev. 11. 19. Ver. 23. the order of bread that is the bread set in order called in Gr. the bread of proposition and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9. 2. which we call Shew-bread twelve cakes representing the twelve tribes that is all beleevers presented pure unto God in Christ see Ex. 25. 30. Vers. 24. the Candlesticke a figure of the Law which giveth light to his people standing before God in his sanctuary Psal. 119. 105. See the notes on Exod 25. 31. c. Ver. 25. to ascend that is to burne and shine as v. 4. representing the seven Spirits of Christ whereby through the oile of his grace his word shineth unto his Church Rev. 4. 5. Ver. 26. Altar of gold figuring Christs mediation for his Church whereby they and their praiers are presented as sweet odours unto God See the notes on Ex. 30. These all being in the most holy and holy places hidden with veiles from the eies of the people signified the obscuritie of the heavenly mysteries of the Gospell before the veile of Christs flesh was rent the treasures of his grace more fully opened Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5. Ver. 29. the altar of burnt-offring the brazen Altar standing in the open Court for all to see wherupon the daily sacrifices figuring Christs death and sufferings were burned to lead the Church unto the expectation of his body to bee offred for us and our bodies by him unto God Heb. 10. 5. 6. 7. Rom. 12. 1. Ver. 30. The Laver a figure of the sanctification of the Church washed frō their sins by the blood of Christ that they may come neere unto God Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5. Vers. 33. the Court an holy inclosure for the Church to be kept in pure when they came to appeare before God And here was the finishing of the worke of the sanctuary about which thus erected first the tribe of Levi Numb 1. 50. and behind them the other tribes of Israel pitched their Tents in holy order appointed of God in a foure square forme Num. 2. such as is the forme of the heavenly Ierusalem Revel 21. 16. which Tents were also holy might have no uncleane person within them Num. 5. 2. as nothing that defileth may be in the new Ierusalē the Church of Christ Rev. 21. 27. and unto which Tents or camp e the earthly Ierusalem the holy citie Neh. 11. 1. was answerable For some open uncleane might not be in the campe or citie others though in the campe might not come into the Lords Court of those in his court none entred into the sanctuary but the Priests of thē none into the most holy of the sanctuary but the high priest once in the yeer He. 9. 6. 7. because holines becōmeth the House of the Lord for ever Ps. 93. 5. and the neerer they come unto him the more they ought for to be sanctified Lev. 10. 2. 3. 16. 2. 3. c. So after that Israel came into Canaan and had there a temple they had degrees of holy places both of thē are de scribed by the Heb. thus Three Camps were in the wildernesse the campe of Israel which was in foure camps Num. 2. the camp of Levi Numb 1. 50. and the campe of the Divine Majestie which was from the doore of the Court of the Tabernacle of the congregation and forward And answerable unto thē in the ages following frō the gates of Ierusalem unto the mountaine of the Temple was as the camp of Israel from the gates of the mountain of the Temple unto the doore of the Court which was the gate of Nicanor was as the Campe of Levi and from the doore of the court forward was the camp of Gods Majesty Maim in Beth habchirah c. 7. s. 11. Other like differences of holinesse of places they also observe which are to be mentioned otherwhere V. 34. the cloud a testimony of Gods presence and approbation who thus took as it were possession of the Tabernacle to dwell therein amongst his people but with an hiding of his glory and power So when Solomon had builded the Temple the cloud filled the house then spake Solomon The LORD said that he would dwell in the thicke darknesse 1 Kin. 8. 10. 12. But when Gods presence was with displeasure for the sins of the people it was signified by a smoake filling the Temple Esa. 6. 4. Rev. 15. 8 for smoake was a signe of anger Psal. 18. 9. Esay 14 31. glorie a signe of Gods glorious presence who now came to dwell there as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himselfe thus Sonne of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the sons of Israel for ever c. Ezek. 43. 7. So the holy Ierusalem hath the glory of God Rev. 21. 11. Vers. 35. dwelt that is abode or continued and as the Greeke translateth over-shadowed it And in that Moses could not now goe into the Tent nor the priests into the Temple 2 Chron. 5. 14. and 7. 2. it sheweth the weaknesse and unworthinesse of all flesh to come into the presence of God who therefore gave a Law that the high Priest himselfe should not at all times come into the holy place within
not restrained to them as the offring of the blood but might be performed also by the Levites that were given to helpe the Priests in their service Num. 8. 19. So though the Priests killed in 2 Chron. 29. 24. yet the like is said also of the Levites that they killed and the Priests sprinkled the blood from their hands and the Levites flayed 2 Chron. 35. 10. 11. Also in 2 Chr. 30. 17. The Levites had the charge of the killing of the Passeovers This killing therefore and the slaying after mentioned in vers 6. was not strictly tied to the Priests office as some other things were in Numb 3. 10. So in the Hebrew Canons they say The killing of the holy things may be done by strangers such as are not of Aarons seed even of the most holy things whether they be the holy things of a particular person or of the congregation Maimony in Biath hamikdash Chap. 9. Sect. 6. The place of killing was on the North side of the Altar V. 11. And the Iewes have a tradition that the morning sacrifice was killed at the Northwest and the evening sacrifice at the Northeast that it might bee over against the Sunne Maimony in Tamidin or treat of the Daily sacrifices chap. 1. Sect. 11. The slaying of the sacrifices figured the death of Christ of whom it is prophesied Messiah shall be cut off or slaine Daniel 9. 26. for without shedding of blood there is no remission Heb. 9. 22. It figured secondly the mortifying of Gods people by his Word Spirit and participation of Christs afflictions as Mortifie or kill therefore your members which are upon the earth Colossians 3. 5. and If ye through the spirit doe mortifie the deeds of the bodie ye shall live Roman 8. 13. whereby is meant a ceasing from sinne 1 Peter 4. 1. 2. And For thy sake we are killed all the day wee are accounted as sheepe of slaughter Rom. 8 36. yongling of the herd that is the yong bull or calfe as the Greeke translateth it Hebrew sonne of the herd see Genesis 18. 7. In Mich. 6. 6. such sacrifices are called sonnes of a yeere that is young bulls or bullockes of the first yeere not older see the notes on Exodus 12. 5. and 29. 1. before Iehovah in the court of the Sanctuary where all sacrifices must be slaine Levit. 17. 3. 4. and unto God onely not to creatures for he that sacrificed to any save unto Iehovah onely was utterly to be destroyed Exodus 22. 20. bring neere unto the altar or offer it And this immediately and out of the court it might by no meanes be caried The blood of the holy things that goeth out of the court becomes unallowable for sacrifice and though they bring it in again and sprinkle it on the altar it is not acceptable saith Maimony in treat of holy things polluted chapt 1. Sect. 35. sprinkle or as the Greeke translateth poure-on for the originall word signifieth a pouring-on with sprinkling and this was in large measure that the corners of the Altar were filled with blood Zach. 9. 15. Therefore the Iewish canons say that the sacrificers were to indeavor to receive all the blood and the sacrifices of which lesse blood was received then sufficed for the sprinkling the blood was not sanctified When the Priest tooke the blood in the bowle he sprinkled thereof two sprinklings upon the two corners of the Altar overthwartly on the northeast borne and on the southwest horne And this must bee so thicke that by the twice sprinkling the blood may be found on the foure sides of the Altar as it is written Leviticus 1. ROVND ABOVT And the rest of the blood is poured at the bottome of the Altar on the south side Maimony treat of offring the sacrifices chap. 4. Sect. 8. and Chapter 5. Sect. 6. This sprinkling had a foreshadowing of the sprinkling of the blood of Iesus Christ 1 Peter 1. 2. Esay 52. 15. And unto this rite of powring the blood at the bottome of the Altar commanded in Leviticus 4. 7. that mystery hath reference of the soules of them that were slaine for the word of God seene under the Altar Rev. 6. 9. Vers. 6. he shall the Greeke translateth they shall flay it is meant of the Priests and Levites which were to assist the Priests in offring all burnt sacrifices 1 Chron. 23. 31. as before they helped to kill verse 5. and as appeareth by 2 Chronic. 29. 34. where the Priests were too few and not able to flay all the burnt-offrings therefore their brethren the Levites helped them The Priest also had the skinne of the burnt-offring which hee offred Leviticus 7. 8. They flayed not untill the blood was sprinkled saith Maimony treat of offring the sacrifices ch 5. sect 18. This flaying signified also the afflictions of Christ and his people Mic. 3. 3. Matth. 27. 28. and the opening and making bare of the mystery of Christ by the Gospell Galat. 3. 1. the pieces thereof the naturall pieces or members as the Greeke translateth it as head brest legges c. it might not bee a confused or disordered mangling The manner of it Maimony sheweth particularly in his said treat of offring sacrifices chap. 6. where he mentioneth the cutting off of the head first then of the legges or thighes of the forefeet and or the hinder feet of the brest of the sides of the necke of the Cane or chanell bone of the shoulder of the Chine or backe bone and of the Rumpe The Liver was left hanging on the right side the heart and the lungs on the channell bone the milt on the left side and the kidneyes on the rump And to this question why the greater members were not cut into small pieces he answereth because it is written he shall cut it into the pieces thereof and not shall cut it into pieces The Chaldee also here translateth hee shall divide it by the members thereof From this custome of dividing the sacrifices it seemeth the Greeke interpreters thus translated and expounded the words of God to Kain If thou offer aright and dividest not aright hast thou not sinned Genesis 4. 7. It figured the worke of the Ministery in the Church rightly dividing the word of truth 2 Tim. 2. 15. and so preaching the Gospell that before mens eyes Iesus Christ may be evidently-set-forth and as it were crucified among them Galat. 3. 1. Esay 66. 21. It also signified the effect of Gods word in us piercing even to the dividing asunder of the soule and spirit of the joynts and marrow and a discerner of the thoughts and intents of the heart Heb 4. 12. Vers. 7. put fire Hebrew give fire This may be understood of making and ordering the fire which was continually nourished upon the Altar Leviticus 6. 12. 13. and which at first came downe from heaven Levit. 9. 24. But the Hebrew Doctors from these words say although that fire came downe from heaven it is here commanded to bring
common fire Maimony treat of the Daily oblation Chap. 2. Sect. 1. It figured the continuall ministration of the Spirit by Christ and his ministers preaching of the Gospell Matth. 3. 11. Gal. 3. 6. Ier. 23. 29. and especially the preaching of the Crosse and afflictions of Christ and his people Gal. 6. 12. 14. 1 Pet. 4. 12. 13. 14. lay the wood of this ordering see the notes on Levit. 6. 12. Moreover the wood as also the salt for all sacrifices was to be the Congregations publike and no particular person might bring salt or wood for his oblation from his owne house saith Maimony in treat Of things forbidden to come on the Altar Chap. 5. Sect. 13 Hereupon publike order was taken in Nehem. 10. 34. and 13. 31. for the Wood offring or Korban to have it brought into the house of God at times appointed The Hebrew Doctors say that in the moneth Ab the fift moneth which wee call Iuly they hewed wood for the Korban or offring Iakob ben Aser in Orach chajim Vers. 8. the pieces When they had cut in pieces the burnt offring they brought all the pieces to the footstall of the altar and salted them there as is commanded Levit. 2. 13. Ezek. 43. 24. Afterwards they laid all the pieces on the top of the Altar Then taking away the synew that shranke wherof see Gen. 32. 32. on the top of the Altar they shrew it upon the ashes which were in the midst of the altar Then sprinkled or strowed they all the pieces upon the fire as it is written in Deut. 12. 27. OF THE FLESH AND OF THE BLOOD even as the blood was sprinkled so all the flesh was sprinkled And after they were sprinkled they laid them in order againe upon the fire as it is written Levit. 1. 12. And the Priest shall lay them in order Maimony treat of offring the sacrifices chap. 6. sect 4. This dividing and laying by pieces on the Altar was observed in all burnt-offrings see Exod. 29. 17. 18. 1 King 18. 23. 33. Levit. 8. 20. 21. and 9. 13. the fat The Hebrew Peder is used onely here and in v. 12. and in Levit. 8. 20. and is thought to bee the fat-caule or midriffe that parteth the intrailes The Greeke and Chaldee both translate it fat Vers. 9. in water not in wine nor in any mixture or other liquor And the inwards they washed not lesse then three times saith Maimony in treat of offring the sacrific Chap. 6. Sect. 6. The washing of the inwards and of the legs or the feet as the Greeke translateth signified our purification by the spirit of Christ sprinkled in our hearts from an evill conscience and washed in our bodies with pure water Ezek. 36. 25. Heb. 10 22. He that is washed needeth not save to wash his feet Iohn 1â— 10. the Priest Michael that is Christ Revel 12. 7. he is the great Priest that is on high and he offreth the soules of the just like the daily offrings made by fire saith R. Menachem on Levit. 6. shall burne to weet as perfume as the word implyeth It burned upon the altar all night untill the morning Levit. 6. 9. Howbeit they offred no offrings but by day as it is written Lev. 7. 38. in the day that hee commanded the sonnes of Israel to offer c. in the day and not in the night Therefore they slay no sacrifices but by day nor sprinkle any blood but in the day of the killing but the sacrifices whose blood is sprinkled by day they burne their fat c. all the night and so the members of the burnt offring they burne them in the night c. Maimony treat of offring the sacrific ch 4. sect 1. 2. This burning of sacrifices signified the consecrating of Christ through afflictions and sufferings and the like fiery trials which his people must undergoe Hebrewes 2. 10. and 13. 11. 12. 1 Peter 4. 1. 12. Zachar. 13. 9. For every one shall be salted with fire and every sacrifice shall bee salted with salt Marke 9. 49. It figured also the worke of Gods Spirit Matth. 3. 11. it is or it shall bee these words it is are added also in the Greeke version and rightly from the 13. and 17. verses following of rest that is of sweet savour as the Greeke translateth The Chaldee expoundeth it which shall bee received with favourable-acceptation before the Lord. See the notes on Genesis 8. 21. It figured the sweet savour of Christs sacrifice and of ours in him unto God Ephesians 5. 2. Romanes 12. 1. 1 Peter 2. 5. For as a sweet smell refresheth and quieteth the senses so Christs oblation appeaseth Gods Spirit Therefore the Priest also prayed for the offerer figuring Christs mediation and so by prayer and oblation pacified Gods wrath as appeareth by Iob 42. 8. where God sayd Goe to my servant Iob and offer up for your selves a burnt offring and my servant Iob shall pray for you for I will accept his face lest I deale with you after your folly So Darius ordained that beasts should be given the Iewes for the Burnt-offrings of the God of heaven that they might offer Sacrifices of rest unto the God of heaven and pray for the life of the King and of his sonnes Ezr. 6. 9. 10. Vers. 10. sheepe or young-rammes which the Greeke here translateth lambes They were of the first yeere Exodus 29. 38. For the Hebrew Chesob called also Chebes Levitie 4. 32. whereupon the Dutch Schaep and English Sheepe by transplacing the letters is derived wheresoever these are spoken of in the Law are sheepe of the first yeere And wheresoever Ajil er Aelim Rammes are mentioned they are males of the second yeere saith Maimony treat of offring the sacrifices chap. 1. s. 14 These also figured Christ the lambe of God Esay 53. 7. Iohn 1. 29. or of the goats the law expresseth severall kinds by themselves hereupon the Hebrewes gather it may not be a beast of divers kinds part like a sheepe and part like a goat nor borne of such mixture no nor like another kind as if a sheepe bring forth her young like a goat or a goat like a sheepe it is not lawfull to bring such a beast upon the Altar Maimony in Issureimizbeach ch 3. S. 4. 5. c. Vers. 11. the side or the thigh of the Altar and so vpon the ground as the Altar standeth whereupon the Hebrew Canons say That if a Beast bee hanged up and killed in the ayre of the Court it is polluted Maimony treat of holy things polluted Chapt. 1. Sect. 16. In killing the daily Burnt-offrings of the Church mentioned in Numbers 28. 3. they bound the Lambe and laid his head to the South his face to the West the slayer stood on the East side with his face to the West The morning sacrifice hee killed by the North-west horne of the Altar the evening sacrifice by the North-east horne Thalmud Bab. in Tamidin chapter 4. northward on the North
reformation As for the outward sacrifices God testifieth I desired mercie and not sacrifice and the knowledge of God more then Burnt offrings Hos. 6. 6. and David saying that the Lord delighted not in sacrifice nor would accept of a Burnt-offring addeth The sacrifices of God are abroken spirit c. Psal 51. 18. 19. And the wisest of the Scribes of old could say that to love God with all the heart and with all the understanding and with all the soule and with all the strength and to love his neighbour as himselfe is more then all Burnt-offrings and Sacrifices Mark 12. 33. CHAP. II. 1 The meat-offring of flowre with oile and incense 4 The Meat-offring baked in the oven Cakes or Wafers 5 The Meat-offring baked on a plate 7 or in a frying-pan 11. all without Leaven 12. 14. The Meat-offring of the first fruits in the eare 13 The salt of the offrings AND a soule when it will offer an oblation of Meat-offring unto Iehovah his oblation shall be of fine-flowre and he shall powre oile upon it and put frankincense upon it And hee shall bring it unto the sonnes of Aaron the Priests and hee shall take thereout his handfull of the flowre thereof and of the oile thereof with all the frankincense thereof and the Priest shall burne the memoriall thereof on the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings And when thou shalt offer an oblation of a Meat-offring baked in the oven it shall be of fine-flowre unlevened cakes mingled with oile or unlevened wafers anoynted with oile And if thy oblation be a Meat-offring on a pan it shall be of fine-flowre mingled with oile unlevened Thou shalt part it in pieces and powre oile thereon it is a Meat-offring And if thy oblation be a Meat-offring of the frying-pan it shall bee made of fine-flowre with oile And thou shalt bring the Meat-offring which shall be made of these things unto Iehovah and he shall offer it unto the Priest and hee shall bring it unto the Altar And the Priest shall take-up from the Meat-offring a memoriall thereof and shall burne it upon the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings No Meat-offring which yee shall offer unto Iehovah shall be made with leven for ye shall not burne any old-leven nor any honey in a Fyre offring unto Iehovah In the oblation of the first-fruits ye shall offer them unto Iehovah but they shall not ascend on the Altar for a savour of rest And every oblation of thy Meat-offring thou shalt salt with salt and thou shalt not let cease the salt of the covenant of thy God from on thy meat-offring with every oblation of thine thou shalt offer salt And if thou shalt offer a Meat-offring of first fruits to Iehovah thou shalt offer for the Meat-offring of thy first fruits greene-ears-of-corne parched in the fire ground-corne out of the full-eare And thou shalt put oile upon it and lay frankincense upon it it is a Meat-offring And the Priest shall burne the memoriall of it of the ground-corne thereof and of the oile thereof with all the frankincense thereof a Fyre offring unto Iehovah Annotations ASoule that is a person or man as the Chaldee translateth it Therefore in the next words he saith his oblation and he shall poure as shewing a man to be meant See the notes on Gen. 12. 5. and 14. 21. when it or if he will offer to weet voluntarily A particular person might bring a voluntary meat-offring though he were the anoynted Priest but the Congregation brought no voluntary Meat-offring saith Chazkuni on this place an oblation of Meat-offring Hebr. korban Minchah that is the offring or gift called Minchah which was of things without life as flowre cakes wafers c. Minchah was generally any solemne gift or Present unto God or man 1 Sam. 10. 27. in speciall a present or sacrifice unto God Gen. 4. 3. 4. more specially an offring of the fruits of the earth of us now called a Meat-offring we might call it a Wheatoffring for it was for the most part of the flowre of wheat Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greeke sometime keepeth the Hebrew name Manaa Ezek. 46. 5. 7. 11. c. in this place and often elsewhere Thusia a sacrifice and in Psal. 40. 7. prosphora an offring and this the Apostle followeth Heb. 10. 5. 8. 10. and the former Thusia is approved in Mark 9. 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these some were Meat-offrings of the Congregation some of particular persons The congregations offrings were three the waved sheafe Levit. 23. 10. 11. the two wave-loaves Levit. 23. 17. and the shew bread made every weeke Levit. 24. 〈…〉 This Shew bread came not on the Altar but was all eaten by the Priests The particular persons Meat offrings were nine and all of them came to the Alta◠1. The poore mans Meat offring for sinne Levit. 5. 11. 2. the jealousy offring Num. 5. 15. 3. The Meat-offring of Initiation which every Priest offred when he first entred into his service Levit. 8. 26. 28. 4. The Meat-offring which the high Priest offred every day Levit. 6. 20. 5. The Meat offring of fine 〈…〉 re 6. The Meat offring baked on a plate 7. in a 〈…〉 ing-pan 8. in an oven 9. or wafers all mentioned in Levit. 2. and all these five kindes came for vowe◠or for voluntary offrings Maimony treat of offring the sacrifices chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a figure of Christ his oblation who gave himselfe for us an Oblation and a sacrifice to God for a sweet-smelling savour Eph. 5. 2. So the Apostle openeth it in Heb. 10. from the 40. Psalme Sacrifice and Oblation Minchah thou wouldest not but a bodie hast thou prepared mee c. Above when he said Sacrifice and Oblation and Burnt offrings and offrings for sin thou wouldest not c. then said he Loe I come to doe thy will O God c. By the which will we are sanctified through the offring of the body of Iesus Christ once Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christs body this legall service was accomplished and ended for it served also to expiate sinnes as the Lord sware that the iniquitie o 〈…〉 Elies house should not be purged with sacrifice or Minchah Meat-offring for ever 1 Sam. 3. 14. and as David sheweth saying If the Lord have styrred thee up against mee let him smell that is favourably accept a Minchah or Meat-offring 1 Sam. 26. 19. Therefore when Christ himself was come this Meat offring ceased as was foretold in Dan. 9. 27. he shal cause
13. 15. perfect in Greeke without blemish See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay or impose his hand in Greeke his hands to testifie by this signe his faith in God through Christ see the notes on Levit. 1. 4. The difference there and here the Hebrew doctors thinke to be this that ouer the Peace-offring there was no confession of sinnes but speaking words of Praise unto God and that hands might be laid on in any place of the courtyard where he would in the place where it was killed Maimony treat of offring sacrifices chap. 3. Sect. 14. 15. he that is the Priest or some other Levite shall kill it see Lev. 1. 5. It might be killed in any place of the Court Maimony ibid. chap. 5. Sect. 4. and was not restrained to the Northside of the Altar as the Burnt-offring Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things to distinguish them from the Holy of holies Lev. 2. 10. sprinkle according to the manner observed on Lev. 1. 5. For the Burâ—offring Trespass-offring and Peace-offring the sprinkling of the blood of these three upon the Altar was 〈◊〉 alike Maimony treat of Offring sacrifices chap. 5. Sect. 6. It figured the sprinkling of Christs blood whereby we our words and workes are sanctified before God 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah wholly burnt upon the Altar unto the Lord. There were besides of every Peace-offring the Brest and the right shoulder which were waved and heaved before the Lord and given the Priests to eat whereof see Lev. 7. 30. 32. c. the other flesh of the Peace-offring was eaten by the owner that brought it and his family and friends Lev. 7. 15. 16. the fat or the su 〈…〉 This sometime signifieth the best of all things as is shewed upon Gen. 4. 4. and so teacheth to offer the best unto the Lord sometime it signifieth unbeleefe dulnesse and hardnesse of heart as 〈◊〉 is without sense Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire signified the taking away of our corruptions by the spirit of Christ. And the kidneyes which are the seat of lust not the heart or braines which are the seat of wisedome and understanding were likewise burned to teach mortification of our members which are on earth fornication uncleannesse inordinate affection c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is understand againe the fat which is upon the flankes or as the Greeke and Chaldeâ— interpret it upon the thighs so the Hebrew doctors expound it as a distinct fat from the former and say it was the fat which is in the roots of the thighes on the forepart Maimony treat of forbidden meats chap. 7. Sect. 6. Vers. 5. shall burne it The order of offring this sacrifice was the Priest killed it and sprinkled the blood and flayed it and tooke out the inwards Afterwards he cut in pieces the flesh and separated the brest and the right shoulder Levit. 7. 30. 32. and put the inwards with the brest and shoulder into the owners hands And the Priest put his hand under the owners hands and waved all before the Lord on the East side And if it were a Thank-offring Levit. 7. 12. 14. he tooke of the bread that was brought therewith one cake often and laid it with the brest shoulder and inwards and waved all upon the owners hands First he laid the fat upon the owners hands then the brest and the shoulder above And the two kidneyes and the caule of the liver above them And if there were any bread hee laid it above and so waved all After that he salted the inwards and burned all upon the Altar but the brest and the shoulder were eaten by the Priests and the remnant of the Peace-offring was eaten by the owners But the Priests might not have the brest and shoulder till the inwards were burned Likewise the bread waved with the Thank-offring was eaten by the Priests and the rest of the bread by the owners If two brought a peace-offring in partnership the one of them waved it by leave of his fellow and if they were 100. one waved for them all If the owner of the sacrifice were a woman she waved it not but the Priest A woman never waved save onely in the offring of jealousie Numbers 5. and of a Nazirite Num. 6. Maimony in treat of offring sacrif chap. 9. Sect. 6. 7. c. upon the Burnt offring that is laying it on the altar after the Burnt-offring for that alwaies had the first place Sol. Iarchi here saith this teacheth us that the daily Burnt-offring was before any other oblation It signified that wee are first to bee reconciled unto God by the death of Christ apprehended of us by faith before any oblation of ours can be acceptable to God of rest Greeke of sweet smell in the Chaldee an offring which shall be received with favour before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us and of our service praiers thanksgiving c. in Christ was signified H b. 13. 15. 16. Vers. 6. of the flocke sheepe or goats as after is explained but here is no mention of fowles as was for the Burnt-offring Levit. 1. 14. The Hebrewes say Peace-offrings are brought of sheepe and of goats and of beeâ—es of males or of females of great or of small but no fowle is brought for Peace-offrings Smâ—l beasts are from eight daies old untill a complete yeere from day to day and great beasts of the herd till they be full three yeeres old from day to day and of the flocke till they be full two yeeres old from day to day if they be more then thus they are too old and may not be offred Maimony treat of Offring the sacrifice chat 1. Sect. 11. Vers. 7. a Lamb or sheepe of the first yeere as is noted on Levit. 1. implying also a sheepe of the second yeere which was lawfull to be offred as is before shewed Vers. 8. he that is the Priest or Levite shall kill it so in verse 13. see Levit. 1. 5. before the Greeke translateth at the doore of the Tent as Moses said in verse 2. so after in verse 13. and these phrases explaine one another Verse 9. whole rumpe the perfect or intire tayle which in some kinde of sheepe is very great and fat especially in those parts of the world and namely in Syria as Plinie mentioneth Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar with the other fat and inwards Verse 11. the bread or the food meaning the flesh which the fire on the altar was to eat up and consume The Greeke translateth it a savour of sweet-smell so in verse 16. And because these things were burnt unto God therefore God calleth them also his bread Num. 28. 2. Ezek. 44. 7. and the Priests which burned them are said to offer the bread of
and if it abide in this colour two weekes they pronounce it uncleane and burne it Likewise if 〈◊〉 spread they pronounce it uncleane and burne it As if in a garment there appeare a greene spot or a red they shut it up 7. daies and in the seventh he looketh 〈◊〉 〈◊〉 if it be spred hee pronounceth it uncleane and burneth all the garment And if it abide in the colour bâ—â— spâ—â—ad not or if it be spred but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up or if the colour bee gr 〈…〉 e more red or more greene but not spred they 〈◊〉 the spotted place and shut it up seven daies more And in the end of those 7. daies which is the 13. day he 〈…〉 eth if it be dimmer in colour the third time then is be bound to wash it and it is cleane And if the colour be châ—â—ged from that it was as if it was greene and is 〈◊〉 or was red and is become greene hee rendeth 〈◊〉 the spotted place and burneth that which is rent 〈◊〉 and soweth a piece into the rent place and the residue of the garment is free and washed all over the second time and is cleane But if it abide in the colour wherein it was shut up at the first he pronounceth it uncleane and burneth it all A garment out of which the spot is rent at the end of the second weeke if any spot come again into it it is burnt Likewise if the spot spread in a garment after it is freed it is burnt Maim treat of Leprosie chap. 12. sect 1. 2. 4. Vers. 50. shall shut up in Greeke shall separate the plague meaning the thing that hath the plague of Leprosie on it see vers 4. Vers. 51. fretting or rankling this word is not used but in this case of leprie and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar The Greeke translateth it a continuing leprosie the Chaldee a diminishing because that which fretteth both continueth long and wasteth the thing wherein it is So in chap. 14. 44. it is uncleane it is one of the maine uncleane things and as the Hebrewes write it maketh uncleane by touching it or by bearing it or by comming in where it is As a leprous garment or warpe or woofe or any vessell of skin plagued with leprosie if but so much as an olive of them come into a cleane house all that is in the house is made uncleane both men and vessels and are all made principall uncleane things c. The leprous thing is like unto the dead as it is said Let her not be as one dead Num. 12. 12. How doth the dead defile by so much as an olive so these things also by so much as an olive Maim in Lepr chap. 13. sect 13. 14. Vers. 52. in woollen Hebr. in wooll or in flaxe that is made of wooll or of flaxe This burning of leprous garments signified the abhomination which all should have of sinne for the consuming and abolishing of it and of all instruments and moniments thereof as by comparing scriptures for some particular evils may bee gathered See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19. Vers. 54. command that they wash the commandement is by the Priest the washing by any man as Baal haturim here observeth Vers. 55. his colour Hebrew his eye the colour is so called because it is discerned by the eye so in Numb 11. 7. Ezek. 1. 16. and 8. 2. fret-inward or a deepe-fret that diminisheth and consumeth it the Chaldee translateth it a breaking the Greeke thus it is confirmed or fast-setled in the garment or in the warpe or in the woofe bare-inside Hebrew the fore-baldnesse thereof or in the hinder-baldnesse thereof The words before used in verse 42. for the baldnesse of the head before or behind are here applied to the garment which when the wooll or stuffe is eaten off in the out side or in the inner with the fretting leprie is thereupon called bald The Greeke translateth them the warpe and the woofe as before is noted the Chaldee in the worne or old part thereof or in the new part thereof and so other the Hebrew doctors explaine it saying Karachath is the old-worn places and gabbachath is the new Maim treat of Leprâ— c. 12. s. 9. Vers. 56. rend it rend the place of the plague out of the garment and burne it saith Sol. Iarchi But if it were still seene in the garment after this then the whole garment was burnt v. 57. Ver. 57. a plague breaking out-abroad or a spreading as the Chaldee saith an increasing leprosie In Greek a flourishing leprie Vers. 58. washed the second time Chazkuni explaineth it the second time for to clease it and the first time for to put away the plague of it These legall washings were carnall ordinances imposed on them untill the time of reformation Hebrew 9. 10. but our washing is by the blood and spirit of Christ wherby he hath washed us from our sinnes Revel 1. 5. so that we draw neer unto God with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. and clensing our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Corinth 7. 1. in us may be fulfilled that which is written These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Rev. 7. 14. CHAP. XIV 1 The rites and sacrifices in cleansing of the Leper with two birds cedar wood scarlet â—yzop and living water 10 with lambs flowre and oile 21 Lesser sacrifices for the poore leper 33 The signes of leprosie in an house 40 the pulling out of the stones thereof putting in new 45 The breaking downe of the leprous house 49 The cleansing of it if the plague be healed with birds cedar scarlet eyzop and living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying This shall be the law of the Leper in the day of his clensing that he shall be brought unto the Priest And the Priest shall goe forth out of the campe and the Priest shall see and behold if the plague of leprosie be healed in the leper Then the Priest shall command and hee shall take for him that is to be clensed two birds alive and cleane and Cedar wood and scarlet and eyzop And the Priest shall command he shal kill one of the birds in an earthen vessel over living water As for the living bird hee shall take it and the Cedar wood and the scarlet and the eyzop and shall dip them and the living bird in the blood of the bird that was killed over the living water And he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall make him cleane and shall let goe the living
The Hebr. gather from hence that there is no measure or quantity of the issue limited but every whit therof that is discemed maketh one uncleane Mai 〈…〉 in Mechosrei capporah c. 2. s. 9. Howbeit they make a difference in respect of the times saying Hee 〈◊〉 seeth â—â—e appearance of an issue he is like him that hath an accident of uncleannesse wherof see Deut. 23. 10 11. If he see two he hath the issue and must co 〈…〉 7. daies and go into living water but iâ— not bound to bring an oblation If he see three loe hee hath the issue 〈◊〉 pleat and is bound to bring an oblation And there 〈◊〉 〈◊〉 〈◊〉 between the second appearance and the third 〈◊〉 〈◊〉 oblâ—â—iâ—â— Maimony ibidem sect 6. it is 〈◊〉 〈…〉 nesse the Greeke explaineth it his un 〈…〉 esse in him Vers. 4. 〈◊〉 He that hath an issue defileth his bed and so his seat and saddle five waies standing sit 〈◊〉 lying hanging leaning and the bed defileth men seven waies by standing sitting lying hanging leaning touching bearing Talmud Bab. in Zabim ch 2 s. 4. Which is explained thus A thing that is made for a bed 〈…〉 seat or saddle though it be under a stone if one of them that defile the seat stand upon the stone or sit or lie or leane or hang upon it he is defiled Maim in Metamei mishcab c. 7 s. 1. vessell or instrument any thing whatsoever So in v. 6. and after The Hebrewes have for these things a limitation they say He that hath an issue defileth not the thing till the most part of him be upon the bed or the seat or the saddle Yet if he stand upon two beds with one foot upon one bed and his other foot on the other they are both of them uncleane Maim in Metamei mishcab c. 7. s. 3. 4. This â—igâ—â—ed the contagion of sin which defileth men all the good creatures and benefits which God giveth us in this life unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure Tit. 1. 15. V. 5. and bathe or wash baptise to weet himselfe or his flesh as is expressed in ver 13. 16. meaning his whole body and so the Greeke translateth shall wash his body The Hebrews say Every place where it is said in the Law of bathing the flesh and washing the clothes of the uncleane it is not meant but of baptizing the whole body in water Maim in Mikvaoth c 1. s. 2. See after on v. 11. It figured our sanctification by Christ and his spirit by whom wee draw neere to God having hearts sprinkled from an evill conscience and bodies washed with pure water Heb. 10. 22. See also Levit. 11. 25. till the evening that is till that day be ended and a new beginne till then he is not cleane See the notes on Leviticus 11. 24. 32. Vers. 8. shall spit The spittle of him that hath an issue is uncleane and defileth even as the issue it selfe v. 2. Hereby was figured the pollution that commeth to the soules of men by the impure doctrines which false Prophets and hetericks spit out of their mouthes 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9. 10. 11. as may be gathered by the contrary when Christ by spitting on men opened and loosed the eyes eares and tongues of the blinde deafe and dumbe Mark 8. 23. and 7. 33. Ioh. 9. 6. whereby the power and efficacie of the word out of the mouth of Christ was signified And here under the name of spittle all excrements of the mouth and nose except blood are comprehended as the Hebrew canons say The man and wo 〈◊〉 that hath an issue and the menstruous and the woman 〈…〉 ildbirth every one of these foure are of the principall sorts of things defiling vessels by touching and men by touching and bearing them and defile bed and seat and saddle all under them and makes them most uncleane The spittle of him that hath an issue and his seed and his urine every of them three are most uncleane by the law and doe every whit of them defile by touching and by bearing Loe it is said of the spittle and if he spit upon him that is cleane Lev. 15. 8. and his urine and his seed it is unpossible that there should not be some of the issue in them Both man and woman that hath an issue and the menstruous and the woman in childbed the spittle and urine of every of them is most uncleane And so every place where it is said in these passages He that hath an issue it implieth both him the residue of the foure The thicke spittle excrements and water of the nose these are as the spittle in every respect and are generally rekned as the spittle Maimony in Metamei mishcab c. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. in Zabim c. 5. s. 7. it is said Who so toucheth the issue of him that hath an issue or his spittle or his seed or his urine or the blood of the menstruous he is defiled Vers. 9. saddle or thing to ride with as the word generally signifieth Vers. 10. under him wherefore they say If hee that hath an issue and a cleane person sit in a boat or on a peece of timber or ride on a beast together though their clothes touch not yet they are uncleane Talmud Bab. in Zabim c. 3. s. 1. Likewise if it be not immediately under him but a stone or other thing betweene yet it is uncleane as is before noted on verse 4. beareth hereupon is that which sundry times is before mentioned of pollution by bearing although they touch them not The contagion of heresie idolatry and other sinnes was hereby shadowed that all might be warned to keepe themselves pure or by repentance and â—aith in Christ to purge themselves if they have beene defiled Matthew 7. 15. 1 Ioh. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17. Vers. 11. rinsed his hands or washed them Although in other cases sometimes the hands onely and feet were washed as Exod. 30. 21. yet in this case of uncleannes as the whole man was defiled so the whole was to be washed and the hands here are put the part for the whole So the Hebrewes explaine it saying that which is said of him that hath an issue in Lev. 15. 11. hath not rinsed his hands is as if he should say that he should baptise his whole bodie and the same ordinance is for other unclean persons so that if a man baptise himselfe all over saving the tip of his little finger he is yet in his uncleannesse c. Behold it is said in Levit. 11. 32. it shall be put or brought into the water so all the principall uncleane persons must be put into water Whosoever is baptised or washed hee must baptise all his body when hee is naked in one place and if he have locks of hair he must
wash all the haire of his head for by sentence of the law it is as his body and any uncleane that are baptised in their clothes it will serve the turne because the water passeth through them and they part it not from the body and so the menstruous woman that is baptised in her clothes it is lawfull for her to company with her husbaÌ„d If there be any thing that part betweene the body or vessell and the water as if clay or any like thing cleave to the flesh of man or to a vessell it is uncleane still as it was and the baptising profiteth them nothing Maimony in Mikvaoth ch 1. s. 2. 7. 12. This rinsing and washing of the hands in water figured the cleansing of the body and spirit from all filthinesse 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith Clense your hands ye sinners and purifie your hearts yee double minded Iam. 4. 8. Vers. 12. of earth or of potters earth such as potbakers burne in the kill see the notes on Lev. 11. 33. All vessells that are uncleane are made cleane by water save vessels of potters-earth and vessells of glasse such have no cleannesse but breaking Maim in Mikvaoth ch 1. s. 3. Earthen vessells somtime signify reprobate persons Psal. 2. 9. Ier. 19. 11. so the breaking of these might figure the destruction of ungodly men the rinsing and scouring of other vessels signifying the purging of repentant beleeving sinners by the blood of Christ and waters of his word and spirit Or if it be applied generally as all men are earthen vessells it figured the utter abolishing of sin uncleannes by death as is shewed on Lev. 11. 33. of wood or of other strong matter as of silver braâ—â—e copper and the like About tho washing of vessells the Iewes have these rules that nothing must part the vessell or any part of it and the water as pitch clay or the like that cleaveth to the vessell that if a vessell bee turned the mouth downward and baptised it is as if it were not baptised because the water so comes not to all parts of it Likewise a vessell full of any liquor except water and baptised it is as if it were not baptised Maimony in Mikvaoth c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane the Pharisees after added traditions of their owne washing when they were not uncleane for except they washed their hands oft they did not cate and when they came from the market except they were baptised they did not eate and many other things they had received to hold the baptising of cups and of pots and of brazen vessells and of beds For these Christ blamed them that they layd aside the commandement of God and held the tradition of men Mark 7. 4. 8. yea so farre proceeded they in their superstition that they said whosoever eateth without washing of his hands he is as one that lyeth with a harlot abusing for this that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah Vers. 13. shall be cleansed that is healed but the meanes of healing are not declared save that by the rites and sacrifices following God would teach theÌ„ that his grace in Christ maketh them whol by the Prophet he saith I will save you from all your uncleannesses Ezek. 36. 29. and from all your filthines and from all your idols will I clense you Ezek. 36. 25. which cleansing is shewed to be by pardoning iniquities Ier. 33. 8. and by creating a cleane heart in sinners Psal. 51. 12. so that they come unto Christ in faith as the woman that had an issue of blood and had spent all her living on Physicians but could not be healed of any when she touched the border of Christs garment her issue stanched and Christ said unto her Thy faith hath made thee whole Luke 8. 43. 44. 48. seven daies for his cleansing to try whether he be perfectly cured and cleane and to lead him in mystery unto the day of Christ and Sabbath or rest from sin under him for so the number seven signified as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather he must count seven cleane daies and be baptised in the seventh and bring his offring in the eight If he see any appearance of his issue though it be at the end of the seventh day after he is baptised all that he hath done is nothing but he must begin againe to reckon seven cleane dayes after the day of the last appearance of his issue Maimony in Mechosrei capporah ch 3. sect 1. bathe or wash his flesh which the Greek translateth wash his bodie See vers 5. living water that is as the Chaldee expoundeth it spring or fountaine water whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus The man that hath an issue is not elensed but in a fountaine for loe it is said of him In living water but the woman that hath an issue and other uncleane either men or vessells are baptised though in a gathering of waters Maimony in Mikvaoth c. 1. s. 5. The Pond or gathering of water called in Hebrew Mikveh whereof see Levit. 11. 36. was requisite for the cleansing of other uncleane persons that needed baptising All uncleane either men or vessells c. were not cleansed but by baptising in waters gathered-together upon the ground By the law they might baptise in all waters gathered together into one place so many as would suffice to baptise the whole body of a man The quantitie their wise men determined to bee fortie Seahs of water the Seah was more then our English pecke as is noted on Gen. 18. 6. Such a pond or bath they say became unlawfull to wash in by change of the colour of the water onely not by change of tast or change of smell Running waters that flow from a spring are as the spring it selfe for any matter Standing water is not allowable for men that have the issue nor for the Lepers nor for the water of purification Numb â—9 17. These things and sundry the like Maimony hath recorded in Mikvaoth ch 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch 19. s. 13. Among the Latines spring and running waters were called also living as Attrectare nefas donec me flumine vivo Abluero Virgil Aeneid 2. This living water figured the blood spirit of Christ for he hath washed us froÌ„ our sins in his owne blood Rev. 1. 5. from his throne proceedeth a pure river of water of life into his Church Rev. 22. 1. his mouth and Law is a will of water of life Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive is as rivers of living water Iohn 7. 38. 39. These cleane waters when God sprinkleth upon sinners they shall be cleane
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.
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
Maimony in Pharah adummah or Treat of the Red heiffer chap. 1. sect 1. perfect in Greeke without blemish As all sacrifices were to be unblemished Levit. 22. so this but the perfection here spoken of the Hebrewes referre to the colour also that it be perfect in rednesse because if it have but two haires blacke it is unlawfull saith Sol. Iarchi The same is affirmed also by Maimony If it have two haires white or blackâ— c. it is to be refused Maimony in Pharah ch 1. sect 2. no blemish If it hath had a wenne or wart and it be cut off though red haire be growen in the place yet is it disallowable All blemishes that disable the holy things disable this heiffer If it have beene cut out of the mothers body or beene the price of a dog or hire of an whore Deut. 23. 18. or beene torne or beene abused by man-kind Levit. 20. 15. it is unlawfull For whatsoever maketh holy things unlawfull for the Altar maketh the heiffer unlawfull Maim in Pharah c. 1. sect 6 7. yoke that is which hath not beene used of men for any worke and this is peculiar to this heiffer for other sacrifices were not disabled by the yoke or any worke save the heiffer for expiation of murder Deut. 21. 3. This heiffer excelleth other holy things for worke done by it disableth it As the yoke spoken of concerning the heiffer Deut. 21. maketh all other worke like the yoke so in this heiffer c. But the yoke disableth her whether it be in the time of working or not whereas other works disable her not save in the time of working As if one binde a yoke upon her although shee hath not ploughed with it she is unlawfull but if one tooke her in to tread out corne as Deut. 25. 4. she is not made disallowable untill he tread out corne with her and so in all like cases Maim in Pharah ch 1. sect 7. As other sacrifices of beasts prefigured Christ â—o this in speciall figured him red in his humane nature and participation of our afflictions Esai 63. 1 2. Heb. 2. 14. 17 18. perfect and without blemish of sinne both in his nature and actions Luke 1. 35. 1 Pet. 1. 19. and 2. 22. without yoke as being free from the bondage of sin and corruption and from servitude to the ordinances of men in religion and as doing voluntarily the things that pertained to our redemption Lam. 1. 14. Ioh. 8. 33 34 35 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉 23. Ioh. 10. 17 18. Vers. 3. unto Eleazar hee was Aarons sonne and by doing this worke he was uncleane vers 7. wherfore Aaron himselfe who was the high Priest did it not Hence the Hebrewes say that An ordinary Priest was fit for to burne the heiffer for it is said Give her unto Eleazar the Priest and yet Aaron himselfe was living And by word of mouth we have beene taught that this was done by Eleazar and all other heiffers were done either by the high Priest or by a common Priest And he that did it was arayed with the foure ornaments of a common Priest whether he were the high Priest or an ordinary Priest that did it Maimony in Pharah ch 1. sect 11. 12. It figured that the worke of our redemption and purification from sinne should be the worke of Christs Priestly office Heb. 9. 9 13 14. He in performing the truth of this type was both Priest and sacrifice he shall bring The Greeke translateth they shall bring and so after they shall slay as if not Eleazar himselfe but some other at his appointment did it And the words following he shall slay her before his face seeme to imply so much that some other man did slay her before Eleazars face And it is frequent in Scriptures to make one the doer of a thing which he commandeth to be done as Pilate gave the body of Christ to Ioseph Mark 15. 45. that is commanded it to be given Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen 39. 22. and 48. 22. without the campe which figured Christs suffering without the gates of Ierusalem Hebr. 13. 11 12. So in ages following they burned this heiffer without Ierusalem as in the Hebrew records it is said They burne not the Heiffer but without the mountaine of the house of God as it is written And he shall bring her forth without the campe Numb 19. 3. and they use to burne it on mount Olivet Maimony in Pharah ch 3. sect 1. Without the Campe malefactors were to be put to death Lev. 24. 10. Num. 15. 36. one shall slay her a stranger or other man did slay her and Eleazar beheld it saith Sol. Iarchi on this place So in vers 5. he shall burne the heiffer in his eyes that is another man shall burne her in Eleazars sight which is confirmed by vers 7 8. where first the Priest Eleazar is commanded to wash his cloathes and after hee that burned her was to wash his cloathes so that these were divers men Hence also the Hebrewes say They may not slay two red heiffers at once for it is written And he shall slay her Maim in Pharah ch 4. sect 1. Vers. 4. with his finger figuring the finger that is the Spirit of our Priest Christ Iesus whereby he hath sprinkled the way for us into heaven and our hearts from an evill conscience that we may have accesse thither by his bloud Heb. 9. 22 23 24. and 10. 19 20 22. For as the fiâ—ger of God Luk. 11. 20. is interpreted the Spirit of God Matth. 12. 28. so the finger of the Priest here signified the Spirit of our High Priest Christ by the power whereof our way is prepared into the kingdom of God through the applying and sprinkling of his owne bloud Heb. 12. 24. and 10. 19. 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrewes gather from this precept that it was unlawfull to receive the bloud in a vessell because it is said the Priest shall take of her bloud with his finger Maim in Pharah ch 4. sect 4. directly before the Tent that is towards the fore-part or doore of the Tabernacle The Priest stood without the camp where the heiffer was slaine and there sprinkled towards the Sanctuary seven times which is a full and compleat number as is noted on Levit. 4. 6. and that place being a figure of Heaven Hebr. 9. 24. this sprinkling thitherward typed out how liberty should be procured for Gods people to enter into the holiest by the bloud of Iesus by the new and living way which he hath consecrated for us Hebr. 10. 19 29. By the Hebrew Canons If he sprinkled the bloud and not towards the Sanctuary it was unlawfull Likewise if he did slay or burne her and not over against the Sanctuary it was unlawfull Maimony in Pharah ch 4. sect 5. Vers. 5. one shall burne that is some shall burne in Eleazars sight or Eleazar shall cause it to be burnt
water was given them for a gift and so the Chaldee interpreteth it from the wildernesse it was given unto them and Targum Ionathan from the wildernesse it was given them for a gift Vers. 19. to Nahaliel by interpretation the valley or bourne of God the Greeke calleth it Naadiel Chazkuni saith this is that which in Numb 33. 48. is called the plaines of Moab to Bamoth by interpretation High-places that is called Beth Iesimoth saith Chazkuni in Numb 33. 49. Vers. 20. in the field that is in the countrey of Moab This valley as Chazkuni saith is called in Numb 33. 49. Abel Shittim in the plaines of Moab the head of Pisgah by head may be understood the top of the mount Pisgah or the beginning of the same the Greeke translateth it from the top Chazkuni expoundeth it thus That Samab or High place which is in the field of Moab is the head of Pisgah or of the Hill that looketh toward Iesbimon which is a great wildernesse and it looketh that is the Hill Pisgah looketh and so the Greeke version referreth it thereto And Sol. Iarchi saith That Pisagh looketh toward the place named Ieshimon which signifieth a wildernesse because it is desolate Ieshimon in Greeke the Wildernesse and so the word is used for a wildernesse in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere All these places are by the Chaldee paraphrast referred to the Well aforesaid thus And from the place where it was given unto them it descended with them to the valleyes and from the valleyes it ascended with them to the High places and from the High places to the valley that is in the field of Moab c. So Targum Ionathan to the like effect and others Vers. 21. Israel sent Messengers in Greeke Moses sent Messengers which seemeth to be taken from D 〈…〉 2. 26. where Moses saith I sent messengers F 〈…〉 ie is very frequent when things are done by a multitude where one is chiefe that the action is ascribed either to the multitude or to him that is 〈◊〉 indifferently as They made peace with 〈◊〉 and served him 1 Chron. 19. 19. or They 〈◊〉 peace with Israel and served them as another Prophet recordeth it 2 Sam. 10. 19. So Ie 〈…〉 he brought forth the Kings sonne and he put the 〈◊〉 upon him 2 King 11. 12. or They brought forth the Kings sonne and they put upon him the crowne 2 Chron. 23. 11. and they offered burnt-offerings 1 Chron. 16. 1. or David offered burnt-offerings 2 Sam. 6. 17. and many the like The occasion of this message now sent by Israel was the commandement of God who willed them to goe 〈◊〉 against Sihon and to possesse his land Deut. 2. 24 25. Sâ—hon or Sichon in Greeke Seon King of the Amorites his chiefe citie was Hesbon Deut. 2. 26. saying the Greeke version addeth from Deut. 2. 26. with peaceable words saying Vers. 22. Let me passe in Greeke Let us passe which phrases are often used indifferently when they are spoken of a multitude and so the Scripture serreth this downe both wayes Let me passe as here and in Deut. 2. 27. and Let us passe Iudg. 11. 19. thorow thy land that so I may come into the land of Canaan unto my place Iudg. 11. 19. Deut. 2. 29. we will not turne in Deut. 2. 27. I will not turne speaking of the multitude as of one man into field or into vineyard to the right hand or to the left Deut. 2. 27. See Num. 20. 17. of the well in Greeke of thy well meaning of any of his wells for nought but they would buy their water of him for money Deut. 2. 28. the Kings way the high way common for all which in Deut. 2. 27. is set downe thus by the way by the way See also Num. 20. 17. Vers. 23. would not grant Hebr. granted or gave not that is would not give or suffer as where it is said David removed not the Arke 1 Chro. 13. 13. another Prophet openeth it thus David would not 〈◊〉 the Arke 2 Sum. 6. 10. And so Moses explaines this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉 let us passe thorow him The cause why he would â—ot was feare distrust as it is written But Si 〈…〉 〈◊〉 not Israel to passe thorow his coast Iudg. 11. 〈◊〉 â—ut chiefly it was of the Lord who purposed to destroy the Amorites as Moses saith For fehovah thy God hardned his spirit and made his heart strong that he might give him into thine hand Deut. 〈◊〉 Iahaz or Iahats in Greeke Fassa in La 〈…〉 Iasa the name of a city mentioned also in Deut. 2. 12. Iudg. 11. 20. Esay 15. 4. Ier. 48. 21 34. Vers. 24. Israel smote him for Iehovah the God of Isâ—ael delivered Sihon and all his people into Israels had Iudg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God in Ps. 135. 10 11. and 136. 17 18 19. And in Amos 2. 9. God saith I destroyed the Amorite before theÌ„ whose height was like the height of the Cedars and he was strong as the O 〈…〉 yet I destroyed his fruit from above his roots from beneath was strong by reason that it was â—enced with Iabbok which was a river by mountines and cities on them Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok so that Sihon tooke them not from them and as for Israel they might not warre â—gainst the Ammonites Deut. 2. 19. Vers. 25. tooke all these cities utterly destroying men women and children of every citie but the cattell and spoile of the cities they tooke also Deut. 2. 34 35. the daughters that is as the Chaldee explaineth it the townes or villages thereof for the chiefe-cities are counted as mothers the villages about them as daughters thorowout the Scriptures Ezek. 16. 44 45 46 48 53. Therefore as here it is said Hesbon and her daughters so elsewhere wee reade Hesbon and all her cities Ios. 13. 17. And that which is called a citie and a mother in Israel 2 Sam. 20. 19. is in the Greeke interpreted a citie and a mother citie Metropolis in Israel These daughters Moses calleth unwalled cities Deut. 3. 5. Vers. 27. that speake in proverbs or that speake parables in Greeke Aenigmatists they that speake riddles such in Israel were the prophets that used to speake by parables as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words to the reproach of persons that are brought downe from high estate to misery as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak 2. 6. and so it is meant in this place The Hebrewes Tanchuma and Sol. Iarchi expound these that spake in proverbs to be Balaam and Beor his father as wee reade that Balaam tooke up his parable against Amalek and others when he prophesied their destruction Numb 24. 20. 23. Iarchi saith that Sihon was not able to subdue them and
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
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
opposing himselfe 33. was subdued by them AND wee turned and tooke our journey into the wildernesse by the way of the Red sea as Iehovah had spoken vnto me and we compassed mount Seir many daies And Iehovah spake unto me saying Yee have compassed this mountain long enough turne you northward And command thou the people saying Yee are to passe thorow the coast of your brethren the sonnes of Esau which dwell in Seir and they shall be afraid of you and take ye great heed unto your selves Meddle not with them for I will not give you of their land even to the treading of the sole of the foot because I have given mount Seir for a possession unto Esau. Yee shall buy meat of them for money that yee may eat and yee shall also buy water of them for money that yee may drink For Iehovah thy God hath blessed thee in every worke of thy hand hee knoweth thy walking thorow this great wildernesse these forty yeers Iehovah thy God hath beene with thee thou hast not lacked any thing And wee passed by from our brethren the sonnes of Esau that dwelt in Seir thorow the way of the plaine from Elath and from Ezion-Gaber And we turned and passed by by the way of the wildernesse of Moab And Iehovah said unto me Distresse not Moab neither meddle thou with them in battell for I will not give thee of his land for a possession because I have given Ar unto the sons of Lot for a possession The Emins before time dwelt therein a people great many tall as the Anakims They also were accounted Giants as the Anakims and the Moabites call them Emims And in Seir the Horims dwelt before time and the sonnes of Esau possessed them and destroyed them from before them and dwelt in their stead as Israel did unto the land of his possession which Iehovah gave unto them Now rise up and passe you over the brooke Zered and wee passed over the brooke Zered And the daies in which wee came from Kadesh-Barnea untill we passed over the brooke Zered were thirtie and eight yeares untill all the generation of the men of war were wasted out from among the campe as Iehovah sware unto them And indeed the hand of Iehovah was against them to destroy them from among the Campe untill they were consumed And it was when all the men of war were consumed and dead from among the people Then Iehovah spake vnto mee saying Thou art to passe over this day thorow At the coast of Moab And thou shalt come nigh over against the sonnes of Ammon distresse them not neither meddle with them for I will not give thee of the land of the sonnes of Ammon any possession because I have given it for a possession to the sonnes of Lot That also was accounted a land of Giants Giants dwelt therein before time and the Ammonites call them Zamzummims A people great and many and tall as the Anakims and Iehovah destroyed them from before them and they possessed them and dwelt in their stead As hee did to the sonnes of Esau which dwelt in Seir when he destroyed the Horims from before them and they possessed them and have dwelt in their stead unto this day And the Avims which dwelt in Hazerim even to Gaza the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Rise ye-up take your journey and passe over the brooke Arnon see I have given into thy hand Sihon king of Heshbon the Amorite and his land begin possesse it and meddle with him in battell This day will I begin to give the dread of thee and the feare of thee upon the peoples under all the heavens who shall heare report of thee and shall tremble and bee in anguish because of thee And I sent messengers out of the wildernesse of Kedemoth unto Sihon king of Heshbon with words of peace saying Let me passe thorow thy land by the way by the way will I goe I will not turne aside to the right hand or to the left Thou shalt sell me meat for money that I may eat and give me water for money that I may drinke only I will passe thorow on my feet As did unto me the sons of Esau that dwell in Seir and the Moabites that dwell in Ar untill I shall passe over Iordan into the land which Iehovah our God giveth us But Sihon king of Heshbon would not let us passe thorow him for Iehovah thy God hardened his spirit and made his heart obstinate that he might give him into thy hand as this day And Iehovah said unto me Behold I have begun to give before thee Sihon his land begin possesse it that thou maiest possesse his land And Sihon came out against us hee and all his people to battell at Iahaz And Iehovah our God delivered him before us and wee smote him and his sonnes and all his people And wee tooke all his cities at that time and utterly destroyed of everie citie the men and the women and the little ones wee left none to remaine Onely the cattell wee tooke for a prey unto our selves and the spoile of the Cities which wee tooke From Aroer which is by the brinke of the brooke Arnon and the citie which is by the brooke even unto Gilead there was not a citie that exalted it selfe above us Iehovah our God delivered all before us Onely unto the land of the sonnes of Ammon thou approachedst not nor unto any place of the brooke Iabbok or the cities of the mountaine or whatsoever Iehovah our God commanded us Annotations HAD spoken as is before mentioned Deut. 1. 40. which then the people were unwilling to doe but would needs goe fight till they had learned by their discomfiture what it was to disobey and were enforced to yeeld unto the word of God mount Seir the mountainy countrey of Seir which was Edoms Land Gen. 36. 8 9 20. but they went in the wildernesse and were sore cumbred in the way see Num. 21. 4. Verse 3. Long enough a like speech God used before Deut. 1. 6. so here is mentioned a second calling of Israel from the desarts of Seir to goe northward againe towards Canaan after they had wandred almost thirty eight yeares in Kadesh wildernesse about mount Seir vers 14. by which travell God taught them to mortifie their unruly affections and by the death of so many thousands there ledde them to seeke life by repentance and faith in the heavenly Canaan seeing they could not come into the earthly In the meane while the Amorites Canaanites c. unto whom God gave this long time of repentance were hardened in their sinnes and took occasion to insult over Gods people beholding their afflictions but the posterity of Israel were humbled and prepared for to receive the land promised Northward towards Canaan Not the way they went before by Kadesh Barnea but betweene the coasts of Edom on the one hand and of Moab and
of God which is the maine argument to strengthen faith Numb 14. 9. Psal. 56. 4 5. and 60. 13 14. 〈◊〉 consuming Hebr. eating so Deut. 4. 24. The Chaldee translateth his word is a consuming fire suddenly or quickly hostily see the notes on Deut. 7. 22. Vers. 4. For my justice The Hebrew In is by the Greeke also here translated For and it often noteth the cause of a thing as Hos. 12. 13. in that is for 〈◊〉 So in Psal. 1. 2. Deut. 2â— 16. Here he opposeth the second evill pride of heart against which he dealeth in all the rest of this Chapter Vers. 5. righteousnesse or uprightnes straitnesse equitie the Greeke translateth it here piety the Chaldee truth By naming iustice hee excludeth all merit of workes Deut. 6. 25. and by righteousnesse of heart all inward affections and purposes which men might plead notwithstanding that they faile in action Yet these two are the chiefe things which God respecteth in men Psal. 15. 1 2. 1 Chron. 29. 17. for the wickednesse Two causes are here shewed of this worke of God justice against the wicked inhabitants which should perish for their sinnes and mercie towards Israel whom he would doe good unto of grace Thus also hee dealeth concerning the heavenly inheritance the wicked are shut out for their evill works Iude v. 14. 15. But the Saints are saved by grace through faith not of workes lest any man should boast Ephes. 2. 8 9. the word the Greeke translateth stablish the covenant or testament hereby he calleth them wholly to Gods word and promise as Paul doth us in Gal. 3. 18. Rom. 15. 8. shewing that Iesus Christ was a minister of the circumcision for the truth of God to constrant the fathers promises and that the Gentiles might glorifie God for mercie Vers. 6. this good land a figure of heavenly blessings as is shewed on Gen. 12. 5. stiffe-necked or of a hard necke that is stubborne and rebellious see the notes on Exod. 32. 9. to which place Moses hath reference and from Gods testimonie there and their sinnes then and at other times convinceth them as being altogether unworthy that as another Prophet saith they might remember their wayes and all their doings wherein they had beene defiled and might loath themselves in their own eyes for all their evils that they had committed and might know that he was Iehovah when he had wroug 〈…〉 it with them for his names sake not according to their wicked wayes nor according to their corrupt doings Ezek. 20. 43 44. and 36. 31 32. Vers. 7. Remember forget not an earnest and effectuall manner of speaking to move unto carefull remembrance see the notes on Deut. 33. 6. against Hebr. with Iehovah which the Chaldee translateth before the Lord the Greeke yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particular instances following Vers. 8. Hâ—reb or 〈◊〉 the mountaine where the Law was given their rebellion there is described in Exod. 32. destroyed you for there God said to Moses let me alone c. and I will consume them Exod. 32. 10. Vers. 9. 〈◊〉 the mount called up thither of God to receive the tables of the covenant and other ordinances Exod. 24. 12. 18. The time place occasion end and all circumstances greatly aggravated the peoples sinne Vers. 10. of stone the signification whereof is noted on Exod. 31. 18. finger signifying the Spirit as I with the finger of God cast out devils Luke 11. 20. that is with the Spirit of God Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law as Yee are manifestly declared to be the Epistle of Christ ministred by us written not with inke but with the spirit of the living God not in tables of stone but in fleshie tables of the heart 2 Cor. 3. 3. Vers. 12. corrupted This word meaneth the corruption of Gods service and religion see the notes on Exod. 32. 7. and Gen. 6. 11 12 13. molten calfe the word calfe is expressed in v. 16. This molten calfe they worshipped and Moses said Oh this people have sinned a great sinne and have made them gods of gold Exod. 32. 8. 31. Vers. 13. saying Here the Greeke version addeth I have spoken unto thee once and twise saying I have seene c. I have seene by the Lords seeing and hearing of sinners is often meant a due regard of their sinnes to punish them in his anger Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners he is said to hide his face from their sinnes and not to see them Psal. 51. 11. Num. 23. 21. Vers. 14. Let me alone which the Chaldee expounds Leave off thy prayer before me So in Exod 32. 10. Vers. 15. burned Hebr. burning the terrour of which sight onely might have kept them from this sinne in that the signes of Gods presence were not yet departed from their eyes See Exod. 19. 18. and 20. 18. two hands both hands full with blessings of the Lord for them if their unworthinesse had not turned them away Vers. 17. I took a the originall word signifieth a purposed taking hold and â—â—ndling of a thing as they that goe to warre are said to take or handle the shield Ier. 46. 9. and they that expound the Law are said to handle it Ier. 2. 8. So Moses did this advisedly guided by Gods Spirit signifying that the covenant betweene God and them was now disaâ—ulled and broken and that the Law pertained not to them except to their condemnation for breaking the same See Exod. 32. 19. Vers. 18. I fell downe the Greeke expoundeth it I prayed before the Lord the second time as at the first Here Moses repeateth how by his humble intercession they escaped destruction and were reconciled againe unto God See the historie at large in Exod. 32. 31. c. fortie dayes the number of dayes and of yeeres sundry times mentioned in the Scripture 〈…〉 tion 〈◊〉 judgement See the 〈◊〉 7. 4. sinne the Greeke transleteth sinne respecting the manifold evill in this and their other â—â—ansgressions Vers. 19. For I was the Greeke applying this to the time present also saith And I am afraid For the Lord though he pardoned it then reserved vengeance till another opportunity Exod. 32. 34. hearkened unto me that is as the Chaldee explaineth it accepted my prayer Vers. 20. with Aaron who made the calfe for them and would have excused himselfe but was guilty of death see Exod. 32. 21 24. Vers. 21. your sinne the Calfe is so called as being the thing wherein they sinned So Idols are called a sinne in Esa. 31. 7. the brooke that came out of the Rock Horeb which Rocke in figure was Christ 1 Cor. 10. 4. of which they drunke to signifie the abolishing of their sinne by Christ upon their repentance and faith see the notes on Exod. 32. 20. Vers. 22. at Taberah or in Taberah that is as both Greeke and
unto God by him Heb. 7. 11. 12 23 24 25. Vers. 7. From thence namely from Beeroth of the sonnes of Iaakan Numb 33. 32. Gudgodah in the Chaldee Gudgod in Greeke Gadgad before Moses named it Hor-hagidgad that is the Hole of Gidgad see Num. 33. 32 33. Iotbath in Greeke Ietabatha as in Num. 33. 33. Vers. 8. At that time not when they came to Iotbath but long before whiles they were at mount Sina God separated the tribe of Levi see Num. 3. 1 6 c. So the time when God was provoked to wrath commendeth the riches of his grace separated from all other businesse to serve the Lord and his people Exod. 28. 1. Numb 3. 45. and 16. 9. tribe of Levi of which tribe Aaron and all the Priests were so he speaketh here of the whole to beare Hereupon David said It is not for any to beare the Arke of God but for the Levites c. 1 Chron. 15. 2. See also Numb 4. 15. to stand this gesture the Priests and Levites used in all their ministration standing not sitting and it was a signe of service as hee that stood before the King Ier. 52. 12. is in another Scripture called the servant of the King 2 King 25. 8. So after in Deut. 17. 12. and 18. 5. 7. Iudg. 20. 28. In like manner the Prophets are said to stand before the Lord 1 King 17. 1. and 18. 15. 2 King 3. 14. and 5. 16. Likewise also the Angels as Luk. 1. 19. I am Gabriel that stand before God so in 2 Chron. 18. 18. And as the Levites stood before the Lord so they are said also to stand before the people and to serve them Numb 16. 9. 2 Chron. 35. 3. Ezek. 44. 11. to blesse of this duty see the annotations on Num. 6. 23. Thus God provided for the comfort of their soules whiles his ministery was setled among them by which they might daily have accesse unto his throne of grace Vers. 9. no part to wit no part in the spoiles taken by warre no inheritance in the land of Canaan which was divided among the other tribes onely see Num. 18. 20. and 26. 53 57. and 35. 2. Deut. 18. 1. he is for of the first-fruits tithes vowes and oblations of the Lord the Priests and Levites had their livelihood see the annotations on Num. 18. 8 9. 20 21 c. Therefore the Chaldee paraphrast here translateth the gifts that the Lord hath given him they are his inheritance Of which see more in Deut. 12. 19. and 14. 27. and 18. 1 2. Vers. 10. And stood or when I had stood that is both stayed or abidden and in prayer waited upon the Lord for mercy Standing often signifieth prayer as is noted on Gen. 18. 22. and the words following here manifest the same hearkned the Chaldee expounds it accepted my prayer destroy Hebr. corrupt which when it is spoken of God usually meaneth destruction set Gen. 6. 13. Vers. 11. that they may or and they shall which the Greeke translateth and let them goe in These phrases are one in sense as is noted on Gen. 12. 12. and 27. 4. This commandement and promise was a testimony that God now was reconciled unto them by the intercession of Moses Vers. 12. aske of thee This word often used when men aske that is request or desire a thing of God 1 Sam. 1. 17 20 27. Iam. 1. 5 6. is here used for Gods asking obedience of men as if he desired and requested the same and as in Mica 6. 8. he is said to seeke or require the like thing This grace Paul sheweth most effectually saying as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God 2 Cor. 5. 20. to feare see the notes on Deut. 6. 13. This feare is the beginning of wisedome Prov. 1. 7. by which men depart from evill Prov. 16. 6. Vnto which and other holy duties Moses calleth this people as being the end and use of the former rehearsall of their sinnes and of Gods mercies towards them So by other Prophets he calleth men to obedience and humble walking before him rather than to sacrifice see 1 Sam. 15. 22. Ier. 7. 22 23. Mic. 6. 6 7 8. his wayes that is to follow him in his faith and religion and all his commandements for these are the wayes of God Psal. 25. 4 5. Act. 18. 25 26. The Chaldee translateth the wayes which are right before him see the notes on Gen. 18. 19. and 6. 12. to love The summe and end of the Law 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve in outward obedience also that we love not in word neither in tongue but in deed and truth 1 Ioh. 3. 18. What serving implieth see noted on Exod. 20. 5. and Deut. 6. 13. Vers. 13. for good or as the Greeke and Chaldee interpret that it may be well with thee so Deut. 5. 33. In serving the Lord the glory redoundeth unto him the benefit to our selves for them that honour him hee will honour 1 Sam. 2. 30. and godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4 8. Vers. 14. unto Iehovah or of Iehovah his they are and of him made preserved and loved generally as his creatures for he saveth man and beast Psal. 36. 7. and is kinde unto the unthankefull and to the evill Luk. 35. So it is acknowledged in Neh. 9. 6. Thou even thou art Lord alone thou hast made the heavens the heavens of heavens with all their hast the earth and all things that are therein the seas and all that is therein and thou preservest them all and the hâ—st of heaven worshippeth thee the heavens of heavens that is the highest heavens as the Apostle mentioneth the third heaven 2 Cor. 12. 2. Hereby â—he Angels also are implied so in Targum Ionathanâ— it is explained the heavens of heavens and companies of Angels which are in them to 〈…〉 ister before him Vers. 15. had a delight which the Greeke translateth fore-chose to love them and this is his speciall grace to his Church in Christ Ephes. 1. 3 4 5 c. their seed their children as the Chaldee explaines it for Gods grace is continued unto the posterity of the faithfull even to thousands of them that love him c. Exod. 20. 6. Vers. 16. the superfluous fore-skinne this the Greeke translateth hardnesse of heart the Chaldee foolishnesse or grossenesse of the heart See the annotations on Gen. 17. 11. Hereby is taught repentance and mortification of the inward man by circumcision of the heart in the spirit Rom. 2. 29. in putting off the body of the sinnes of the flesh Col. 2. 11. For we are the circumcision that worship God in the Spirit Phil. 3. 3. Hereupon God promiseth to circumcise their hearts Deut. 30. 6. and blameth them that were uncircumcised in heart Ier. 9. 26. Acts 7. 51. make not your necke stiffe or harden
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia 〈…〉 2. 15 16. yâ— were strangers this remembrance of their former misery is often used to move them unto compassioÌ„ towards others See Exod. 22. 21. Lev. 19. â—3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâ—e Gen. 2. 24. applied here to signifie our union with 〈…〉 d in Christ as Paul sheweth it by the same 〈…〉 de of marriage Ephes. 5. 25. 32. But this is spirituall â—as hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â—7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied 〈◊〉 is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thâ—â— art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing 〈…〉 blessing remembred before in Deut. 1. 10. and 〈◊〉 in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe 〈…〉 Geâ— 20. 4. According to this similitude the Israelites are called the host of heaven and 〈…〉 Dan. 8. 10. 24. and in other visions the 〈◊〉 〈◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉 19. and 〈…〉 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and 〈…〉 4. CHAP. XI An exhortation to love and obedience 2 by 〈…〉 experience of Gods great workes done in 〈…〉 and in the wildernesse 8 by promise of Gods 〈…〉 ngs in the land of Canaan 16. and by 〈…〉 gs 18 Gods words must be laid up in the 〈…〉 and for a signe outwardly 19 taught unto the 〈…〉 20 and written on the doore-posts 22 Vpon 〈…〉 ing of the Law the casting out of the heathens 〈…〉 ssing their land is promised 26 The blessing 〈…〉 is set before them 29. and must after 〈…〉 d on Gerizim and Ebal mounts within 〈…〉 ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ„ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lâ—nd w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâ—erâ—dst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
thee c. So in Esay 46. 8. Shew your selves men make it returne to heart O yee transgressors and in Lam. 3. 21. This I make to returne to my heart therefore have I hope A like phrase is of the prodigall sonne in Luk. 15. 17. that hee came to himselfe Vers. 2. unto Iehovah the Chaldee expoundeth it unto the feare of the LORD This is true repentance both to leave the evill and to turne unto the good from which they departed So in Lament 3. 40. Let us search and try our waies and turne againe to the Lord. The contrary is complained of in Hos. 7. 16. they returne but not to the most high And here faith also is implyed for as to come unto Christ is to beleeve in him Ioh. 6. 35. so to turne unto the Lord with all the heart is to beleeve in him for with the heart man beleeveth unto righteousnesse Rom. 10. 10. and by faith the heart is purified Act. 15. 9. unto which obedience and good workes are adjoyned Iam. 2. 14 26. Vers. 3. will returne thy captivity will bring thee againe out of bondage under thine enemies which figured the bondage under sinne 2 Pet. 2. 19 20. Therefore the Greeke translateth it will heale thy sinnes that is will forgive them as healing in Matth. 13. 15. is expounded forgiving of sinnes Mark 4. 12. This is a promise of grace to be performed by Christ who preached deliverance to the captives Luk. 4. 18. and it is the joy of his people Psal. 14. 7. and 126. 1 2. and a figure of their salvation Esay 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand to bee a Prince and Saviour for to give repentance to Israel and forgivenesse of sinnes Act. 5. 31. have compassion or shew tender mercie this is the cause of the former grace deliverance It is of Iehovahs mercies that we are not consumed because his compassions faile not Lament 3. 22. So the father of the Prodigall sonne seeing him a far off had compussion Luk. 15. 20. And this compassion or mercy respecteth mans misery Matth. 9. 36. and 14. 14. and gather thee So after the captivity of Babylon God promiseth He that scattered Israel will gather him and keepe him as a shepherd doth his flocke Ier. 31. 10. This worke Christ hath spiritually accomplished of whom it is said that hee should die not for the nation of the Iewes only but that also he should gather together in one the children of God that were scattered abroad Ioh. 11. 51 52. Therefore this gathering is often celebrated as in Psal. 107. 1 2 3. and 147. 1 2. and 106. 47 48. Vers. 4. If any of thine bee driven Hebr. If thy driven out speaking of every particular person and of all as one man The Greeke translateth If thy dispersion be that is thy dispersed which word is used in this sense in Ioh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens that is of the world which seemeth to bee bounded by the heavens The Greeke translateth it from the end or outmost part of heaven unto the end of heaven which phrase Christ useth of gathering together his Elect at the last day Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto in his praier alleaging Gods words If yee transgresse I will scatter you abroad among the nations But if yee turne unto me and keepe my commandements and doe them though any of thine were driven out unto the outmost part of the heavens yet will I gather them from thence and bring them unto the place that I have chosen to set my name there Neh. 1. 8 9. thy God gather thee The Thargum called Ionathans expoundeth this to be the Word of the LORD and the performance to be by the hand of Elias and by the hand of the King Christ. Respecting as it seemeth the promise of Elias Mal. 4. 5 6. which was Iohn the Baptist the fore-runner of Christ Luk. 1. 16 17. Vers. 5. shalt possesse or shalt inherit it This is a promise of restoring them unto his Church figured by the land of Canaan Psal. 69. 36 37. Ezek. 36. 8 11 12 24 28 c. Vers. 6. will circumcise thine heart the Greeke translateth will purge or cleanse round about thine heart and both the Chaldee Paraphrasts expound it will take away the foolishnesse of thine heart and the foolishnesse of the heart of thy sonnes This is a promise of spirituall blessings in regeneration and sanctification by Christ in whom we are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme c. Col. 2. 11 12. And of this it is said Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words The time of pruning or of cutting the vines is come give this exposition For the time is come that Israel shall bee redeemed the time is come that the superfluous foreskin shall bee cut off which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart c. where they apply this worke of grace unto Christ whom they looked for to love this is the effect of Christs circumcision that it taketh from us evill and giveth good Love being the fulfilling of the Law Rom. 13. 10. and implying all other graces as it is said I will give them one heart and one way that they may feare me all daies c. Ier. 32. 39. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them c. Ezek. 11. 19 20. that thou maist live so the Greeke translateth the Hebrew phrase for thy life meaning the life of God here by saith and holinesse Rom. 6. 11 13. and hereafter for ever in heaven as to enter into life Matt. 18. 9. is expounded to enter into the kingdome of God Mark 9. 47. Vers. 7. will put Hebr. will give Here follow earthly blessings which God of his grace will adde unto the former spirituall Of which one is the curses upon their enemies concerning which it is said Thou wilt render unto them a recompence O LORD according to the worke of their hands thou wilt give them sorrow of heart thy curse unto them thou wilt persecute in anger and destroy them from under the heavens of the LORD Lam. 3. 64 65 66. Vers. 8. hearken to or obey the voice which the Chaldee interpreteth receive the Word of the LORD so in vers 10. The condition of obedience is set before the temporall blessings for
the throne of Gods glory which are set over the nations But wee are warned to beware how wee intrude our selves into those things which wee have not seene Coloss. 2. 18. Vers. 9. portion or part which hee hath divided unto himselfe Exod. 19. 5 6. and for whom he long before prepared an habitation And as he hath taken his people for his portion so they againe take him for theirs Psal. 142. 6. and hee is called the portion of Iakob Ier. 10. 16. and 51. 19. This word Paul applieth to our heavenly calling in Christ speaking of the portion of the inheritance of the Saints in light Coloss 1. 12. Iakob that is the posterity of Iakob which being the name of his infirmity before he was called Israel commendeth Gods love unto his when they were weake and unworthy And Iakob is the generation of them that seeke Gods face Psal. 24. 6. the line or the cord of his inheritance that is his heritage as by line or measure befallen or allotted to him and so his peculiar whom none other can challenge Compare Psal. 16. 6 7. Vers. 10. Hee found him that is God found Iakob meaning Iakobs posterity the Israelites whom God found and was present with them in the wildernesse to helpe them in all their miseries Therefore the Greeke translateth He sufficed him and the Chaldee He sufficed their necessities as finding is used for sufficing in Numb 11. 22. Gods people of themselves doe all goe astray like lost sheepe but hee seeketh and findeth them for their salvation Esay 53. 6. Psal. 119. 176. Luk. 15. 24 7. 32. land of wildernesse a wilde or desert land where no inhabitants were no dwelling citie no food to sustaine him Ps. 107. 45. Ier. 2. 6. See before in Deut. 8. 15. The wildernesse figured the peoples of the world Ezek. 20. 35. amongst whom Gods people straied till he found them up for when we were yet sinners and enemies he loved us and reconciled us to himselfe by the death of his Sonne Rom. 5. 8. 10. empty place in Chaldee a dry place Hebr. emptinesse a place not to be inhabited as appeareth by the opposition in Esay 45. 18. So all men naturally are emptie till they be filled with grace and made the habitation of God through the Spirit Eph. 2. 11 12 22. howling of the desart or yelling of Ieshimon the wildernesse is called a place of howling for the wilde beasts that dwell there or for the wants that men finde therein and Ieshimon which signifieth a desart or desolation may be taken for a speciall wildernesse so named as in Num. 21. 20. or generally for all desolate waste places and such was that which Israel wandered in Psal. 78. 40. The Greek and Chaldee translate it a waterlesse place and so in Esay 43. 20. God promiseth to give waters in Ieshimon or in the wildernesse It figured our estate in sinne without Gods Word and Spirit which are likened unto waters Esay 44. 3. Iohn 3. 5. and 7. 38 39. he led him about to wit in the wildernesse forty yeeres as Deut. 8. 2. Or hee compassed him about to wit with his love and providence so the Greeke translateth be compassed but and the Hebrew well beareth it Thus David saith to God thou wilt compasse me about with songs of deliverance Psal. 32. 7. and in Ier. 31. 32. compassing is used for going about to winne ones love and favour which may also be intended here The Chaldee translateth Hee placed them round about 〈◊〉 divine Majestie which may have reference to Israels encamping round about Gods Tabernacle Nâ—m 2. instructed him or made them to understand to wit by his Law and by his Spirit as Ne 〈…〉 9. 18. 20. So the Chaldee explaineth it hee learned them the words of the Law apple of his 〈◊〉 or the blacke the sight of his eye that is with 〈◊〉 diligent care and love tendering them Thus Dâ—vid prayeth Keepe me as the apple of the eye Psa. 17. 8. and the Prophet saith He that toucheth you 〈…〉 heth the apple of his eye Zach. 2. 8. Vers. 11. an Eagle the chiefest of all birds which similitude God therefore applieth to himseâ—â—â—here and in Exod. 19. 4. stirreth up or 〈…〉 th up her nest that is her young ones which 〈◊〉 Eagle rowseth up with her cry so God did 〈◊〉 people with his Word and promises whiles 〈◊〉 slept in their sinnes in Egypt This is decla 〈…〉 Ezek. 20. 5 6 7. and the history is in Exod. 4. 29 30 31. So to the Church it is said Awake 〈◊〉 put on thy strength O Sion c. Esa. 53. 1. and 〈◊〉 thou that sleepest and stand up from the dead 〈◊〉 Christ shall give thee light Eph. 5. 14. flut 〈…〉 th or moveth and cherisheth This is the word 〈◊〉 in Gen. 1. 2. the Spirit of God moved or flutte 〈…〉 upon the face of the waters That openeth the meaning here to be Gods motions by his Spirit in the hearts of his people spreadeth abroad as preparing herselfe to flight and thereby provoking her young to goe with her This God performed by spreading out the wings of his power against Egypt in plaguing them and for Israel in preserving them from those plagues so making way for his people to passe out of the place of their bondage taketh them that if they be slacke or negligent shee may procure them to come away So God by his Angels tooke hold on Lots hand and led him out of Sodom Genes 19. 16. and hasted the departure of Israel out of Egypt Exod. 12. on her wings in gentlenesse and for their safety not in her talents wherewith she beareth her prey And the Eagle soaring high her young being on her wings are safe from all danger Thus God lead Israel safe thorow the red sea Exod. 14. and into the wildernesse of Sinai where hee said unto them You have seene what I did to the Egyptians and I have borne you upon Eagles wings and brought you unto my selfe Exod 19. 4. So Christ giveth to the woman his Church two wings of a great Eagle that she might flee into the wildernesse into her place where she is nourished Rev. 12. 14. Vers. 12. alone lead or lead him alone which may be referred to Iehovah their onely leader and so the Greeke explaines it or to the people lead alone as in Num. 23. 9. Deut. 33. 28. they are said to dwell alone and thus the Chaldee interpreteth it lead him that is lead Israel conducting them thorow the wildernesse in safetie as Deut. 8. which mercie is often mentioned Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9. 12. The Angell of his presence saved them Esay 63. 9. with him with Iehovah or with Israel as the Greeke translateth with them God erected his Tabernacle and set his true worship in Israel without commixture with the idolatrie of the nation And unto that they should have kept themselves as Psal. 81. 8 9 10. The Chaldee parphraseth there
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
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
in evill or that am not in evill that is I who am not now in evill shall never be meaning by evill trouble or affliction as the Israelites saw themselves in evill Exod. 5. 19. Or perhaps by evill he meaneth sinne and maliciousnesse as when Aaron said the people were in evill Exod. 32. 22. and then he boasteth here of his innocencie for which he promiseth to himselfe a setled estate The Chaldee giveth this sense I will not be moved from generation to generation from doing evill Vers. 7. of cursing or of execration or adjuration The Hebrew Alah signifieth an oath with execration or cursing Numb 5. 21. for cursing was added to an oath for to confirme it the more Nehem. 10. 29. Deut. 29. 12 21. therefore one and the same thing is called both an oath and a curse Gen. 24. 8. 41. This here the Apostle calleth in Greeke Ara Cursing Rom. 3. 14. deceits and fraud or impostures and inward guile that is outward deceitfull shewes and promises and privie guile lurking in the heart Vers. 8. in the waiting place of the villages or the ambush of the court-yards both which have their name in Hebrew of the grasse that groweth in them as it were grasse-yards And because such places commonly are rich mens possessions therefore it seemeth the Greek translateth in the waiting place with the rich Vers. 10. He croucheth or And he crusheth to wit himselfe lest he should be espied See this spoken of the Lion Iob 39. 2. that fall may in t o his strong pawes a troope or and he falleth with his strong pawes on the troope of poore Strong pawes or Strong members Here wanteth a word to be supplied as often in this and other tongues as a full for a full cup Psal. 73. 10. a new for a new sword 2 Sam. 21. 16. cold for cold water Matth. 10. 42. This want sometime the Scripture it selfe supplieth in repeâ—ting histories as he set in Aram 1 Chro. 18. 6. for he set garrisons in Aram 2 Sam. 8. 6. the first of the feast Matth. 26. 17. for the first day of the feast Mark 14. 12. So after Psal. 22. 13. and 27. 4. troope of poore or the weake the poore called here by a name that noteth their power wealth and facultie to be dimmed or decayed or a company of obscure persons This word is no where found but thrise in this Psalme in the eight verse before in this and againe in the fourteenth Vers. 11. he will not see or not at all respect The like prophane speeches of the wicked are set downe Psalm 94. 7. Ezek. 8. 12. and 9. 9. Isay 29. 15. Vers. 12. lift up thy hand that is shew openly thy power for helpe of thy people and confusion of thy foes Lifting up the hand is applied to the publishing and manifesting of the Gospell Isay 49. 22. sometime for signe of helpe Ezek. 20. 5. sometime for hurt 2 Sam. 18. 28. and sometime for signe of an oath as Ps. 106. 26. Deut. 32. 40. In this latter sense the Chaldee Paraphrast taketh it here Confirme the oath of thy hand Vers. 14. to give it into thine hand that is to take the matter into thy hand to menage it or to give with thy hand that is liberally to recompence the evill that is done The Chaldee paraphraseth thus It is manifest before thee that thou wilt send upon the wicked sorrow and wrath thou lookest to pay a good reward to the just with thy hand unto thee or upon thee the poore leaveth to wit his cause or him-selfe To leave is to commit unto ones fidelitie Gen. 39. 6. Esa. 10. 3. Iob 39. 14. And so the Chaldee saith thy poore trust in thee See also 2 Tim. 1. 12. Vers. 15. Breake the arme the arme noteth strength meanes power and helpe Ezek. 30. 21 25. Isa. 33. 2. Dan. 11. 6. 22. also violence Iob 35. 9. I respect of all these the armes of the wicked men shall be broken Psal. 37. 17. till thou findest none In Ier. 50. 20. the sinnes of Gods people being sought for are not found because of his mercy in pardoning them but here of the wicked they are not found because of his judgement in consuming them as he saith in Ezek. 23. 48. thus will I cause wickednesse to cease out of the land Vers. 16. heathens out of his land the land of Canaan whose people 's the Lord drove out Psal. 44. 3. and of which he said the land is mine Levit. 25. 23. It may also be understood of the wicked Israelites which in conditions were like the heathens and borne of them Ezek. 16. 3. such were also called heathens Psal. 2. 1. as appeareth by Act. 4. 27. Vers. 17. thou preparest firme to wit by thy Spirit which helpeth the infirmities of men that know not what to pray as they ought Rom. 8. 26. Or we may reade it prayer-wise prepare thou their heart apply c. for prayers are often made in faith as if they were already done as where one saith it hath pleased thee to blesse 1 Chron. 17. 27. another saith let it please thee to blesse 2 Sam. 7. 29. thine eare the Chaldee addeth to their prayers The Greeke thus to the preparation of their heart thine care attendeth Vers. 18. that he adde not he that is the wicked man spoken of before vers 15. unlesse we refer it to that which followeth the man of the earth to daunt with terrour or to breake with feare to dismay or terrifie The word is indifferent applied sometime to God Psalm 89. 8. sometime to wicked men Psal. 37. 35. The Apostle following the Greeke version saith be not troubled 1 Pet. 3. 14. for be not daunted with feare Esay 8. 12. but morefully the word is opened by Paul saying in nothing be terrified or daunted of your adversaries Philip. 1. 28. pturómenoi sory man out of the earth or sory men Aenosh as P. 9 21. This may be referred to the fatherlesse and oppressed whom the wicked would daunt and skâ—re out of the earth or land Or changing the order of the words thus that man of the earth that is earthly man doe no more terrifie the meeke The Chaldee explaineth it thus Let the sons of men not any more be broken or daunted from before the wicked of the earth PSAL. XI David being counselled to flee encourageth him-selfe in God against his enemies 4 He sheweth the providence and justice of God To the Master of the Musicke a Psalme of David IN Iehovah doe I hope for safety how say yee to my soule flee to your mountaine as a bird For loe the wicked bend the bow they prepare their arrow upon the string to shoot in the darknesse at them that are upright in heart For the foundations are cast downe the just what hath he done Iehovah in the palace of his holinesse Iehovah in the heavens his throne his eyes will view his eye-lids will prove the sonnes of Adam Iehovah will prove the
name Israel given to all Gods people even the Gentiles also that have Iakobs faith Gal. 6. 16. as long before Iether who was by nature an Ismaelite 1 Chron. 7. 17. was for his faith and religion called an Israelite 2 Sam. 17. 25. It may also bee observed how in this word ISRAEL are contained the first letters of the names of Abraham and Sarah his wife of Isaak and Rebekah his wife of Iakob and of both his wives Leah and Rachel all which persons except Rachel were also buried together in one cave Gen. 49. 29 31. PSAL. XV. David describeth a citizen of Sion by his godly and righteous conversation A Psalme of David Iehovah who shall sojourne in thy tent who shall dwell in the mountaine of thy holinesse He that walketh perfect and worketh justice and speaketh truth in his heart Slandereth not with his tongue doth not evill to his next friend and taketh not up a reproach against his neighbour In whose eyes an abject is contemned but hee honoureth them that feare Iehovah sweareth to his hurt and changeth not Giveth not his money to biting usury and taketh not a bribe against the innocent he that doth these things shall not be moved for ever Annotations IN thy tent or pavilion called in Hebrew Ohel of spreading over God caused an habitation to be made in the wildernesse wherein he dwelt among men Exod. 26. Psal. 78. 60. that mansion made of ten curtaines he called Mishcan an Habitacle or Tabernacle Exod. 26. 1. Psal. 26. 8. over which other curtaines were made and cast for a covering called Ohel a Tent or covering Exod. 26. 7. Hereupon the whole place is called sometime Ohel a Tent sometime Mishcan a Tabernacle To this Tent all Gods people were to come for his publike worship Lev. 17. 4 5. Deut. 12. 5 6. It was a moveable place and so differed from an house or setled habitation 2 Sam. 7. 1 6. 1 Chron. 17. 5. yet for the use it is sometime called a house as is noted on Psal. 5. 8. mountaine the mount Sion whereof see Psal. 2. 6. The Chaldee calleth it the mount of the house of thy holinesse Vers. 2. walketh perfect that is leadeth his life perfect entire simple sincere and unblemished It noteth the integritie that is before God in heart and spirit according to the covenant walke before me and be perfect Gen. 17. 1. and thou shalt be perfect with Iehovah thy God Deut. 18. 13. Mat. 5. 48. Therefore this perfectnesse must first be in the heart Psal. 119. 80. then in the waies Psal. 18. 33. and 119. 1. worketh or effecteth justice this is wrought by faith Hebr. 11. 33. and such a man is acceptable to God Act. 10. 35. Vers. 3. Slandereth not or defameth not backbiteth not This word Ragal from whence Regel a foot is derived properly noteth a going to and fro prying and spying and carrying tales and rumours and is used for defaming or calumniating by craft and guile 2 Sam. 19. 27. and here generally for all busie craftie deceitfull or malicious abuse of the tongue which the Greeke expresseth by using fraud or dole taketh not up a reproach or layeth not on or beareth not a reproach This importeth both the first raising and the after receiving and reporting of a reproachfull tale Exod. 23. 1. Levit. 19. 16. The like phrase is used sometime for bearing or suffering reproach Psal. 69. 8. Ezek. 36. 15. that sense is not amisse here beareth not reproach upon his neighbour that is suffereth not his neighbour to be reproached as else-where he saith beare not sinne upon thy neighbour or suffer him not to sinne Levit. 19. 17. Vers. 4. In whose eyes an abject or In his eyes a reprobate is contemned The order also may be changed thus in whose eyes the contemptible or vile person as Dan. 11. 21. is rejected See examples of such cariage 2 King 3. 14. Esth. 3. 2. Luke 23. 9. The Greeke translateth it an evill doer is set at nought before him the Chaldee thus He that is despised in his owne eyes and contemned sweareth to his hurt or to his evill his hinderance or to afflict himselfe Which may be understood of oathes to men turning to his own losse and dammage which yet he keepeth or of oathes to God vowing to afflict himselfe by abstinence The Hebrew word which signifieth evill is often used for affliction as in Ruth 1. 21. the Almightie hath done evill unto me that is hath afflicted mee Otherwise if we understand it of doing evill to another the meaning is sweareth to doe evill but doth not recompense it that is performeth it not for the word change here used sometime signifieth recompence as Iob 15. 31. compare this place with the Law for swearing to do evill or good Levit. 5. 4. The Greeke translateth sweareth to his neighbour for rangh evill reading reangh a neighbour this sense is good And rangh though not usuall may be taken for a neighbour here and in Prov. 6. 24. Vers. 5. money Hebr. silver that is money usually made of silver to biting usury or with biting that is usury fitly so called because it biteth and consumeth the borrower and his substance See the notes on Exod. 22. 25. be moved or shaken removed And commonly it implieth in it some evill to the thing moved Psalm 38. 17. and 94. 18. and 13. 5. and 60. 4. and often in the Psalmes therefore the just have this privilege of God never to be moved Psal. 55. 23. Prov. 10. 30. and 12. 3. PSAL. XVI David prophesieth of Christs confidence in God and love to the Saints on earth 4 The sorrowes of Idolaters with whom he hath no communion 5 He is content with his lot and heritage 7 blesseth God in his afflictions 9 professeth his hope of resurrection from the dead and eternall joyes at the right hand of God MIchtam of David Preserve me O God for I hope for safetie in thee Thou hast said to Iehovah thou art my Lord my good not unto thee To the Saints which are in earth and the excellent all my delight in them Their sorrowes shal be multiplied that endow another I will not powre out their powred out oblations of bloud neither will I take up their names upon my lips Iehovah the portion of my part and of my cup thou sustainest my lot The lines are fallen to me in the pleasant places yea the heritage is faire for me I will blesse Iehovah which hath counselled me yea in the nights my reines doe chastise me I have proposed Iehovah before me continually for he is at my right hand I shall not be moved Therefore my heart rejoyceth and my glory is glad also my flesh shall dwell in confidence For thou wilt not leave my soule to hell thou wilt not give thy gracious Saint to see corruption Thou wilt make me know the way of life satietȳ of joyes before thy face pleasures at thy right hand to perpetuitie Annotations MIchtam of
blessing of the Gospell that the meeke and needy shall eat and have enough Psal. 132. 15. God filleth the hungry with good things and sends away the rich empty Luke 1. 53. The meeke meaneth the regenerate who are mortified with Christ and their fierce nature made meeke and humble your heart shall live hee turneth his speech to the meeke and seekers of God who should eat of Christs flesh that was given for the life of the world and thereby live for ever Ioh. 6. 51. The living of the heart importeth also the chearing comfort and solace of the same Gen. 45. 27. the contrary whereof is in the dying of the heart 1 Sam. 25. 37. See also the like promise Psal. 69. 33. The Chaldee yeeldeth this sense The spirit of prophesie shall rest in the thoughts of their heart for ever Vers. 28. All the ends c. that is the dwellers in the utmost parts and ends of the world A prophesie of the calling of the Gentiles by the preaching of the Gospell Rom. 16. 26. Eph. 2. 1 2 c. remember the Chaldee addeth remember his miracles families of the heathens or kindreds of the nations whereof see Gen. 10. 5 18 20 31 32. Vers. 29. ruler among the heathens to reigne over them by his Word and Spirit and so to be God not of the Iewes only but also of the Gentiles Rom. 3. 29 30. Vers. 30. All the fat ones that is the rich and mightie personages fat with plentie Deut. 31. 20. For Kings and Queenes and men of authority and wealth are also called to the participatiâ— of Christs grace in his Church Esay 60. 3 5 10. Rev. 21. 24. 1 Tim. 2. 1 2. Sometime fatnesse is used to note out Gods spirituall blessings Psal. 36. 9. and 63. 6. and 65. 12. and 92. 15. Prov. 28. 25. all that goe downe to the dust this is the poore base and wretched people which for their misery and affliction are said to goe downe and sit in the dust as Psal. 113. 7. Esay 47. 1. and 29. 4. Iob 30. 19. Lament 3. 29. but the Chaldee expounds it the house of the grave that quickeneth not or cannot quicken that is the poore wretched man that doth not or cannot as Psal. 77. 5. keepe alive his soule that cannot nourish him-selfe he shall eat So to keepe alive is to nourish Esa. 7. 21. Or he that revived that is cheered not nor refreshed his soule with comfort as before vers 27. or he that cannot keepe alive his soule that is not save it from wrath and eternall death by his owne workes he shall live by faith in Christ. So this phrase to keepe the soule alive is used Ezek. 18. 27. The Chaldee giveth this sense and he will not keepe alive the soule of the wicked Vers. 31. A seed The posterity of those godly forementioned for God chuseth the seed with the parents Deut. 10. 15. and 30. 6 19. Psal. 69. 37. and 102. 29. Esay 43. 5. and 44. 3. Or the seed of Christ the children which God giveth him as Esa. 53. 10. Hebr. 2. 13. Or a seed that is a small remnant as Rom. 9. 29. the Chaldee saith the seed of Abraham for a generation a race of Gods children as Psal. 73. 15. and 24. 6. or to generation that is for ever through all ages Vers. 32. They shall come The Chaldee explaineth it Their sonnes shall come his justice the justice of God which is by faith in Christ Psal. 71. 〈◊〉 16 24. Rom. 10. 3 4. people that shall be 〈◊〉 hereafter to come or a people borne that is regenarate Psal. 87. 4 5. Ioh. 1. 13. 1 Pet. 1. 33. So people created Psal. 102. 19. that he hath done hath performed or accomplished that justice and all things appertaining to it The Greeke referreth it to the people whom the Lord hath made the Chaldee to the marvellous workes which he hath done PSAL. XXIII David under the similitude of a Shepherd sheweth 〈◊〉 love and mercies to his people whereby their 〈…〉 is confirmed A Psalme of David IEhovah feedeth me I shall not lacke In folds of budding grasse he maketh me lie downe hee easily leadeth mee by the waters of rests He returneth my soule he leadeth me in the beaten paths of justice for his Name sake Yea though I should walk in the valley of the shade of death I will not feare evill for thou wilt be with me thy rod and thy staffe they shall comfort me Thou furnishest before me a table in presence of my distressers thou makest fat my head with oile my cup is abundant Doubtlesse good and mercy shall follow me all the daies of my life and I shall converse in the house of Iehovah to length of daies Annotations FEedeth me or is my Feeder my Pastor The word comprehendeth all duties of a good Herd as together feeding guiding governing and defending his flocke Therefore Kings also have this title and are said to feed their people Psal. 78. 71 72. 2 Sam. 5. 2. Hereupon it is attributed to God and to Christ feeding his Church as the Shepherd of their soules Psal. 80. 2. Ezek. 34. 12 14 15. Esay 40. 11. Ioh. 10. 11. 1 Pet. 2. 25. The Chaldee referreth this to a former worke saying The Lord fed his people in the wildernesse they lacked nothing Vers. 2. of budding grasse pleasant pastures and leas where greene and tender herbs doe spring he maketh me or will make me lie downe to wit for rest from heat This also is another dutie of a good Herder as I will feed my flocke and I will make them lie downe saith the Lord Ezek. 34. 15. and Shew me O thou whom my soule loveth where thou feedest where thou makest lie downe at noone Song 1. 6. easily leadeth or comfortably â—uideth mee it noteth a soft and gentle leading with sustaining of infirmitie as Gen. 33. 14. Esay 40. 11. Therefore the Greeke turneth it he nourisheth mee So Psal. 31. 4. by waters or unto waters of rests that is most quiet or calme waters and such as give rest and refreshing All these things Christ performeth to his flocke as it is written They shall hunger no more neither thirst any more neither shall the Sun light on them nor any heat for the Lambe which is in the midst of the throne shall feed them and shall lead them to the lively fountaines of waters Revel 7. 16 17. Vers. 3. returneth my soule or will returne or restore it and consequently give it rest See Psalm 19. 8. Vers. 4. shade of death that is darke and dreadfull shadow and in a manner the very state of death This speech denoteth imminent danger Jer. 2. 6. sore affliction Psal. 44. 20. and 107. 10. 14. feare and terrour Iob 24. 17. and dreadfull darknesse Iob 10. 21 22. whereto spiritually is opposed the light and comfort of the Gospell and grace of Christ Mat. 4. 16. Luke 1. 79. wilt be with me or art with me and this implieth his good safety
Psal. 110. 1. And David by the spirit here testifieth that the wicked mans trespasse is such as assuredly saith or avoucheth even in his heart and conscience that he dreadeth not God in the inmost of my heart in the mids or within my heart meaning that he certainly knew it and was much affected with it Vers. 3. to finde that is to performe or accomplish as to finde the will is to performe or doe the same Isa. 58. 13. So in Rom. 7. 18. Or to finde that is to obtaine and get as Gen. 6. 8. Mat. 11. 29. Rom. 4. 1. Or to finde that is to invent or devise new mischiefes as the Apostle speaking of inventers or finders out of evill things Rom. 1. 30. which he ought to hate or which is to bee hated is odious So to keepe Psal. 119. 4. that is to be kept to stop Psal. 32. 9. for to bee stopped to doe Esth. 6. 6. for is to be done So Psal. 49. 15. Ios. 2. 5. See also the verbe active expounded passively by the Apostles authoritie Psal. 51. 6. But the Chaldee expoundeth it he hateth doctrine Vers. 5. he setteth himselfe namely to stand or walke continually in a way not good as Isa. 65. 2. or he standeth still as Exod. 14. 13. Vers. 6. in the heavens elsewhere it is said unto the heavens Psal. 57. 11. so here in may bee used for unto sometime it is above the heavens as Psal. 108. 5. Vers. 7. mountaines of God that is high mighty or excellent mountaines The Hebrew usetth to note excellent things by adding the name of God as Cedars of God Psal. 80. 11. Mount of God Psal. 68. 16. river of God Psal. 65. 10. wrastlings of God Gen. 30. 5. harps of God Rev. 15. 2. and sundry the like So the Chaldee here saith high as the strong mountaines Vers. 8. How precious that is honourable and much to be esteemed sometime the word signifieth bright and glorious Iob 31. 26. Zach. 14. 6. which also agreeth well here and the sonnes or when or therefore the sonnes shadow of thy wings that is thy protection so Psal. 63. 8. and 91. 4. called sometime the secret of Gods wings Psal. 61. 5. Vers. 10. Well of life or as the Chaldee translateth well of living waters that is an ever-springing fountaine from whom life all graces spring and flow So God is called the Well of living waters Ier. 2. 13. and 17. 13. Song 4. 15. we see light or enjoy light that is knowledge comfort joy c. See Iob 29. 3. Isa. 9. 2. Iam. 1 17. Psal. 27. 1. Vers. 11. Extend thy mercy or draw it meaning exercise and shew it as Psal. 109. 12. also prolong or continue it as Psal. 85. 6. Eccles. 2. 3. Vers. 12. foot of pride or of haughtinesse that is as the Chaldee translateth of the proud man as Ier. 50. 31 32. the thing being put for the person in whom it is As deceit for a deceitfull man Prov. 12. 27. Povertie for poore people 2 King 24. 14. habitation for inhabitants 2 Sam. 9. 12. Circumcision for circumcised Rom. 2. 26. Helpings governings for helpers governors 1 Cor. 12. 28. dreams for dreamers Ier. 27. 9. sinne for sinner Prov. 13. 6. and many the like See also Psal. 5. 5. and 12. 9. and 55. 21. and 109. 4. and 78. 31. Vers. 13. There to wit in the very enterprise while they laboured to remove me PSAL. XXXVII David perswadeth to patience and confidence in God by the different estate of the godly and wicked 1 A Psalme of David FRet not thy selfe for the evill doers envie not for them that doe injurious evill 2 For they shall soone be cut downe as grasse and shall fade as the greennesse of the budding herb 3 Trust thou in Iehovah and doe good dwell in the land and feed on faith 4 And delight thy selfe in Iehovah and he will give thee the petitions of thy heart 5 Turne confidently thy way upon Iehovah and trust upon him and he will doe 6. And will bring forth thy justice as the light and thy judgment as the noone brightnesse 7. Be silent for Iehovah and wait still patiently for him fret not thy selfe for him that prospereth in his way for the man that effecteth dovices 8. Surcease from anger and leave off wrath fret not thy selfe also to doe evill 9. For evill doers shall be cut downe and they that earnestly wait on Iehovah they shall inherit the land 10. And yet a little while and the wicked shall not be and thou shalt consider his place and he shall not be 11. And the meeke shall inherit the land and shall delight themselves in the multitude of peace 12. The wicked deviseth against the just and gnasheth his teeth against him 13. The Lord laugheth at him for he seeth that his day doth come 14. The wicked have drawne the sword and bent their bow to fell downe the poore afflicted and needy one to slay them that be right of way 15. Their sword shall enter into their owne heart and their bowes shall be broken 16. Better is the little of a just man than the plenteous mammon of many wicked men 17. For the armes of wicked men shall be broken but Iehovah upholdeth the just 18. Iehovah knoweth the dayes of perfect men and their inheritance shall be for ever 19. They shall not be abashed in time of evill and in the dayes of famine they shall have enough 20. But the wicked shall perish and the enemies of Iehovah as the precious fat of rammes they are consumed with the smoke they are consumed 21. The wicked boroweth and repayeth not and the just sheweth grace and giveth 22. For his blessed ones shall inherit the land and his accursed ones shall be cut off 23. By Iehovah the steps of the man are established and his way hee delighteth 24. When he shall fall he shall not be cast off for Iehovah upholdeth his hand 25. I have beene young also I am waxed old and I have not seene the just man for saken and his seed seeking bread 26. All the day he sheweth grace and lendeth and his seed are in the blessing 27. Eschew evill and doe good and dwell for ever 28. For Iehovah loveth iudgement and will not forsake his gracious Saints they are kept for ever and the seed of the wicked is cut off 29. Iust men shall inherit the land and shall dwell thereon to perpetuall aye 30. The mouth of the just will utter wisdome and his tongue speake judgement 31. The Law of his God is in his heart it shall not stagger in his steps 32. The wicked spieth for the just and seeketh to worke his death 33. Iehovah will not leave him in his hand nor condemne him for wicked when he is judged 34. Wait thou earnestly for Iehovah and keepe his way and he will exalt thee for to inherit the land when the wicked are cut off thou shalt see it 35. I have seene the wicked
14. and 108. 14. Vers. 9. In God we praised to wit his actions salvations c. See a like phrase in Psalm 56. 5. 11. and Psal. 71. 6. Or understand we praised our selves that is gloried triumphed And thus the Greeke In God we shall be praised the Chaldee saith In the word of our God Vers. 12. sheepe for meat or of meat that is to be eaten So after vers 23. sheepe of slaughter that is to be slaine fannest or dispersest strowest abroad as the fan that winnoweth Ier. 4. 11. and 51. 2. So after in Psal. 106. 27. Vers. 13. for no wealth that is for a vile price without gaine God is said to sell his people when he delivereth them into their enemies hands as out of his owne possession So Deut. 32. 30. Likewise in Esay 52. 3. the Lord saith yee have beene sold for nought and yee shall be redeemed without money increasest not or gainest not by the prices of them takest no other people in their stead or increasest that is hightenest not their price Vers. 15. a parable a by-word or proverbe This is often used for grave wise and princely sentences as Psalm 49. 5. here in the ill part for a by-word reproach and fable so Psal. 69. 12. Iob 17. 6. And thus is fulfilled that which was threatned Deut. 28. 37. 1 King 9. 7. Jer. 24. 9. nodding of the head that is a mockage Psal. 22. 8. 9. Vers. 17. taunter or blasphemer Num. 15. 30. Vers. 20. of Dragons or of whale fishes For the Hebrew word is common both for land and water-dragons or whales So Psal. 148. 7. And hereby is meant the place of desolation and affliction as the Greeke here translateth it See Mal. 1. 3. Isa. 34. 13. Ier. 9. 11. and 10. 22. Iob 30. 29. with the shade or in the shade see Psalm 23. 4. Vers. 2â— spred out our hands or our palmes that is have prayed unto for in prayer they spred out the palmes of their hands as to receive a blessing from God 1 King 8. 22. Exod 9. 29. Psal. 143. 6. So the Chaldee explaineth it spred out our hands in prayer to the idols of other peoples Vers. 23. But for thee or For for thy sake that is so farre we be from following strange gods as that for thy sake we are killed daily And this also is a comfort in affliction See Rom. 8. 36. Vers. 24. Stirre up to wit thy selfe These things are spoken of God after the manner of men for properly he that keepeth Israel slumbreth not nor sleepeth Psal. 121. 4. Vers. 26. to the dust this noteth a base and abject state Psal. 113. 7. like this is the soule cleaving to the dust Psal. 119. 25. and putting the mouth in the dust Lam. 3. 29. Vers. 27. an helpfulnesse that is a full helpe The Hebrew hath a letter more than ordinary to increase the signification So Psal. 63. 8. and 94. 17. See the notes on Psal. 3. 3. PSAL. XLV The Majestie and grace of Christ and his kingdome 11 The dutie of the Church and the benefits thereof 14 The glorie of Christians To the master of the musicke upon Shoshannim to the sonnes of Korach an instructing Psalme a song of the wel-beloved virgins MIne heart hath boiled a good word I doe say my workes to the King my tongue the pen of a speedy writer Thou art much fairer than the sonnes of Adam grace is powred out in thy lips therefore God hath blessed thee for ever Gird thy sword upon the thigh O mighty one thy glorious majestie and thy comely honour And in thy comely honour prosper ride on word of truth and of meeknesse and of justice and thy right hand shall teach thee fearfull things Thy arrowes are sharp peoples shall fall under thee in the heart of the Kings enemies Thy throne O God is ever and perpetuall the scepter of thy kingdome is a scepter of righteousnesse Thou lovest justice and hatest wickednesse therefore God thy God hath anointed thee with oile of joyfuluesse above thy fellowes Myrrh and Aloes Cassia all thy garments out of the Ivorie palaces more than they that make thee joyfull Kings daughters are among thy precious ones set is the Queene at thy right hand in fine gold of Ophir Heare O daughter and see and bend thine care and forget thy people and thy fathers house And the King will covet thy beautie for hee is thy Lord and bow downe thy selfe to him And the daughter of Tyrus with oblation shall earnestly beseeke thy face even the rich of the people The Kings daughter is all glorious within her clothing is of purled workes of gold In embroideries shee shall be led along to the King virgins after her her fellow-friends brought in to thee They shall be led along with joyes and gladnesse they shall enter into the Kings palace In stead of thy fathers shall be thy sonnes thou shalt put them for princes in all the earth I will make memorie of thy name in every generation and generation therefore peoples shall confesse thee for ever and aâ—â— Annotations SHoshannim that is Six-stringed instruments for so by comparison with other titles it seemeth here to be meant of musicall instruments as Shalishim be â—â—â—â—e-stranged instruments 1 SaÌ„ 18. 6. Else-where it signifieth six-leaved flowers that is Lilies as Song 2. 6. w ch may also be minded here The Hebrew word is derived of Sâ—â—â—â— that is Six â—â—ke title is in Psal. 69. 1. 80. 1. The Chaldee expoundeth it for them that sit in the Synedrion or Council of Moses which was spoken in prophesie by th◠〈◊〉 of Korah of the welbeloved virgins Kings daughters and other honourable damosels attending upon and comming with the Queene the friends of the bridegroome and bride verse 10. 15. who should sing this marriage-song in praise of them Therefore this Hymne setteth forth Christ in his glory and his Spouse the Church in her beautie For Christis the Bridegroome and Ierusalem the Bride Ioh. 3. 29. Rev. 21. 9 10. all true Christians are Virgins for their spirituall chastitie Rev. 14. 1 4. following and loving the Lambe for the sweet odour of his Name or Gospell Song 1. 2. and are beloved of him and have this new song of praise put into their mouthes Of him is this Psalme as the Apostle expoundeth it Heb. 1. 8. Vers. 2. hath boiled or frieth boileth as in a frying pan that is hath studied and prepared by servent meditation A similitude taken from the Mincah or meat-offering in the law which was dressed in the frying pan Levit. 7. 9. and there boiled in oile being made of fine flower unlevened mingled with oile Levit. 2. 5. and after was presented to the Lord by the Priest vers 8. c. Here the matter of this Psalme is as the Mincah or oblation which with the oile the grace of the spirit was boiled and prepared in the Prophets heart and now presented So the Psal. 141. is likewise compared to the
Mincah or oblation presented at evening Ps. 141. 2. This word is not elsewhere read in the scripture a good word an excellent sweet and pleasant matter A word is used often for a thing or matter Psal. 41. 9. here it is for the whole argument of this Psalme I doe say or I am saying that which feruently boyleth in me For of the abundance of the heart the mouth speaketh my works to the King or my poems of the King that is of Christ concerning him and dedicated to him is this Psalme or Dittie my tongue the pen understand it is as the pen or praier wise be it as the pen. The Chaldee addeth my tongue shall speake swiftly as the pen c. of a speedy writer or of a swift a ready Scribe So Esra was called not onely for writing but also for interpreting the law Ezr. 7. 6. Scribes were both Scriveners or Notaries 2 King 12. 10. and 22. 3. and expositors of the Law or Counsellers Mat. 23. 2. 1 Chron. 27. 32. Vers. 3. thou art much fairer The Hebrew word is of double forme to note out double that is very excellent beautie This fairenesse is not of body onely but of minde in wisdome holinesse c. as in Ezek. 28. 7. there is mentioned beautie of wisdome Here the Psalmist beginneth his speech to Christ and of his praises which the Chaldee paraphrast explaineth thus thy fairnesse O King Christ exceedeth the sonnes of men See the description of Christs spirituall beautie in Song 5. 10 16. grace is powred out in thy lips that is thou speakest gracious words abundantly Christs lips were like lillies dropping downe pure myrrh Song 5. 13. all that heard him speake wondred at the words of grace that proceeded out of his mouth Luk. 4. 22. The Chaldee expoundeth it The Spirit of prophesie is given into thy lips therefore to the end that thou shouldest powre out thy gracious words to men or because God hath blessed thee Vers. 4. Gird thy sword that is make ready to the fight Exod. 32. 27. 1 Sam. 25. 13. Song 3. 8. The spirituall sword is the word of God Eph. 6. 17. Therefore Christs sword properly commeth out of his mouth Rev. 1. 16. and with the breath of his lips shall hee slay the wicked Isa. 11. 4. upon the thigh understand thy thigh The Hebrew often omitteth words of this sort easie to be understood so the Greeke in the new Testament as mending the nets Mark 1. 19. or mending their nets Mat. 4. 21. to put away Mark 10. 4. for to put her away Mat. 19. 7. and many the like O mighty one or Champion Heb. Gibbor one of the titles of Christ Isa. 9. 6. The Chaldee paraphraseth as a mighty one to kill kings and rulers thy glorious Majestie this sheweth of what manner sword he speaketh called glory and comlinesse or magnificence because of the powerfull effects Of these words see Psal. 8. 2. 6. Vers. 5. prosper ride that is ride prosperously see the like phrase Psal. 51. 4. The Chaldee openeth it thus Thine honour is great therefore thou shalt prosper to ride upon the throne of the kingdome on word of truth which is the Gospell of our salvation Eph. 1. 13. the white Horse whereon Christ rideth Rev. 19. 11. or because of truth for the truths sake The Hebrew al debar is often used for because Psal. 79. 9. Gen. 43. 18. Deut 22. 24. and so the Greeke version hath it here of meeknesse so Christ came riding meeke Mat. 21. 5. and his word is both to be taught and to be received with meeknesse 2 Tim. 2. 25. Iam. 1. 21. and of justice or meeknesse of justice that is justice meekly administred but the Greeke supplieth the word and. shall teach thee or let it teach thee fearfull things In the Greeke it is thy right hand will guide thee maruellously Vers. 6. Thy arrowes that is thy words whereby thou convincest and beatest downe sinne and sinners So the rider on the white Horse hath a bow when he goeth to conquer Rev. 6. 2. Arrowes are words Psal. 64. 4. or judgements Deut. 32. 23. and the Chaldee here addeth Thine arrowes are drawne out to kill multitudes in the heart understand they peirce the heart of the kings enemies And this noteth the efficacie of these words or judgements as elsewhere he saith I will send all my plagues upon thy heart Exod. 9. 14. also their inward operation which is mighty dividing asunder the soule the spirit discerning the intents of the heart casting down imaginations bringing into captivitie every thought Heb. 4. 12. 2 Cor. 10 4. 5. Vers. 7. Thy throne O God The Chaldee addeth in heaven Here Christ our King is magnified as God above the Angels as the Apostle sheweth Heb. 1. 8. But unto the Son he saith thy throne O God is for ever c. Hereby also is meant the perpetuitie of Christs kingdome So 1 Chron. 22. 10. 2. Sam. 7. 16. a scepter of righteousnesse or a rod a mace of equitie plaine and righteous in administration hath anointed thee of this Hebrew Mashach hath anointed our Lord is called Mashiach or Messias and in Greeke Christ that is Anointed see Psal. 2. 2. oile of joy the holy Ghost which joyeth the heart Luk. 4. 18. 1 Thes. 1. 6. above thy fellowes that is above all Christians who are thy fellows consorts and partners in the anointing 1 Ioh. 2. 20 27. who are also made Kings and Priests Rev. 5. 10. and with whom thou hast taken part of flesh and bloud Heb. 2. 14. Or by fellowes may be meant all kings and potentates whom he excelleth Psal. 89. 28. Vers. 9. Myrrh named of the Hebrew word Mor and is the gumme or liquor of a tree in taste bitter in smell odoriferous therefore it was used in the precious ointment of the high priest and Tabernacle Exod. 30. 21. and in other sweet perfumes Est. 2. 12. Prov. 7. 17. See Song 4. 14. and 5. 1. 13. Aloes of the Hebrew name Ahaloth a sweet wood wherwith perfumes were also made Num. 21. 7. Song 4. 14. The Arabians call it tsandal Cassia or Cassies also of the Hebrew Ketsioth elsewhere it is not found in Scripture It seemeth to be the barks or skinnes of that sweet shrub Casia mentioned in Plinie lib. 12. cap. 20. all thy garments that is they be of them or smell of them or are anointed with them or as the Chaldee paraphraseth are perfected with them out of the Ivory palaces or palaces of Elephants tooth as the Chaldee here addeth the name of the Elephant meaning that either the King commeth out of them or the garments were taken out of such palaces or costers Kings palaces were sometime made of Ivorie or tooth 2 King 22. 39. more than they that make thee joyfull or than theirs that make thee glad that is thy garments are more odoriserous than the garments of thy fellowes forementioned verse 8. For though the Spouse or Church hath the savour
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
Melchisedek Gen. 14. 18. afterwards called Ierusalem whereof see the notes on Psal. 51. 20. The Greeke translateth it in Peace which is the interpretation of the name Salem as the Apostle sheweth Heb. 7. 2. The Chaldee paraphrase saith Ierusalem his tabernacle or tent pavilion which is both a meane dwelling and a moveable Lev. 13. 42 43. Heb. 11. 9 10. For both Moses Tabernacle and Solomons Temple were meane cottages in respect of Gods glory 1 King 8. 27. Vers. 4. burning arrowes or fiery darts as the Apostle calleth the tentations of that wicked one Ephes. 6. 16. The Hebrew Riâ—â—phei is properly burning coles Song 8. 6. figuratively here the glistering brasse-beaded arrowes elsewhere the fiery thunder bolts Psal. 78. 48. and burning plague Deut. 32. 24. Habak 3. 5. likened to arrowes Ps. 91. 5. Here it may leade us to minde this Psalme to celebrate the victories against Satan figured by the vanquishing of the Assyrians and other enemies 2 King 19. 35. The Chaldee explaineth it thus When the house of Israel did his will he placed his divine majesty among them there brake hee the arrowes and bowes of people that warred shield and sword and battle-ray destroyed he for ever and the warre that is the army of warriers the battle-array See Psal. 27. 3. And thus Shalem or Peace is maintained by breaking all warlike instruments as Esa. 2. 4. Vers. 5. Bright made light that is Glorious speaking to God as vers 7. wondrous excellent magnificent see Psal. 8. 2. mounts of prey the mountaines of the Lions and Leopards Song 4. 8. meaning the kingdomes of this world which make prey and spoile one of another like wilde beasts Dan. 7. 4. 5 6 7. whom the Lambe on mount Sion excelleth in power and glory Revel 14. 1. and 17. 14. Or from the mounts of prey that is when thou commest from conquering the enemies which lie in the mountaines to make prey of thy people V. 6. mighty of heart or stout stubborn-hearted a title of the wicked that are farre from justice E 〈…〉 46. 12. called here in Greek unwise in heart their sleepe their eternall sleepe Ier. 51. 39 57. the slâ—â—pe of death Psa. 13. 4. So in the next verse none of Hebr. all or any have not found that is none found So 1 Ioh. 3. 15. every man-slayer hath not that is none hath life See also Psa. 143. 2. men of power able men for strength courage and riches in which last sense the Greeke taketh it here these did not resist or could not as Psal. 77. 5. They were not able as the Chaldee saith to take their weapons in their hands Vers. 7. thy rebuke that is punishment destruction see Ps. 9. 6. chariot that is Princes and Captaines riding on chariots horses on which they were wont of old to fight Iudg. 4. 3. 1 King 22. 31. 34. These all by Gods rebuke have beene slaine as in the campe of Asshur 2 King 19. 35. and the host of Antichrist Rev. 19. 18 21. Vers. 8. when thou art angry Hebr. from then that is from the time of thine anger after thine anger is once kindled Vers. 9. the earth or the land which the Chaldee understandeth thus the land of the heathens feared the land of Israel was quiet V. 11. shall confesse thee that is shall turne to thy praise when thy people are delivered from the rage of their foes the remnant or the reâ—â—under that is thy people which remaine and perish not in the rages of the wicked thou wilt gird to wit with joyfulnesse that they shall sing praise to thee as the Greek explaineth it shall keepe a feast to thee As in Ioel 1. 13. Gird ye there is understood with sorrow or sackcloth so here seemeth to be understood joy or gladnesse wherewith persons or things are said to be girded Ps. 30. 12. and 65. 13. or thou wilt gird with strength as Ps. 18. 40. Or if we referre it to the hot rage of the wicked the residue thereof thou wilt gird that is binde or restraine from attempting further evill Vers. 12. Vow ye men in danger or deliuered from it were wont to make vowes unto God Genes 28. 20. Iona 1. 16. Psal. 66. 13 14. round about him a description of his people as the twelve tribes pitched round about the Tabernacle Numb 2. 2. and the foure and twenty Elders were round about Gods throne Revel 4. 4. So the Chaldee expoundeth it ye that dwell about his Sanctuary to the feare that is the most fearefull God called Feare or Terrour for more reverence and excellency unto whom all feare is due as Isai. 8. 12. 13. Malach. 1. 6. So Iakob called God the Feare of his father Isaak Genes 31. 53. And this was performed when after Asshurs overthrow many brought offerings to the Lord 2 Chron. 32. 21 23. Vers. 13. To him that gathereth so the Greeke to him that taketh away or wee may reade Hee gathereth or Cutteth off as in vintage a similitude from grape-gatherers which cut off the clusters of the vines applied here to the cutting off the lives of men The like is in Rev. 14. 18 19 20. also in Iudg. 20. 45. The Chaldee explaineth it To him that represseth the pride of the spirit of governours God to be feared above all Kings of the earth ... Governours or Princes Captaines that leade and goe before the people So Gods Angell destroied all the valiant men and Princes and Captaines in the Campe of the King of Asshur 2 Chro. 32. 21. PSAL. LXXVII The Psalmist sheweth what fierce combat hee had with diffidence 11 The victory which he had by consideration of Gods great and gracious workes done of old To the Master of the Musicke to Ieduthun a Psalme of Asaph MY voice was to God and I cried out my voice was to God and he gave eare unto mee In day of my distresse I sought the Lord my hand by night reached out and ceased not my soule refused to be comforted I remembred God and made a troubled noise I meditated and my spirit was overwhelmed Selah Thou heldest the watches of mine eies I was stricken amazed and could not speake I recounted the daies of antiquity the yeeres of ancient times I remembred my melody in the night with my heart I meditated and my spirit searched diligently Will the Lord cast off to eternities and not adde favourably to accept any more Is his mercy ceased to perpetuity is his word ended to generation and generation Hath God forgotten to be gracious hath he shut up in anger his tender mercy Selah And I said doth this make me sicke the change of the right hand of the most high I will record the actions of Iah surely I will remember thy miracle from antiquity And I will meditate of all thy worke and will discourse of thy practises O God thy way is in the sanctuary who is so great a God as God Thou art the God that doest a marvellous worke thou hast
made knowen thy strength among the peoples Thou hast redeemed thy people with arme the sonnes of Iakob and of Ioseph Selah The waters saw thee O God the waters saw thee they trembled also the deeps were stirred The clouds streamed downe waters the skies gave out a voice also thine arrowes walked about The voice of thy thunder was in the round aire lightnings illuminated the world the earth was stirred and quaked Thy way was in the sea and thy pathes in the many waters thy footsteps were not knowen Thou didst leade thy people like a flocke by the hand of Moses and Aharon Annotations TO Ieduthun or for him see Psal. 39. 1. and 62. 1. Vers. 2. he gave eare so the Greeke explaineth the Hebrew phrase to give eare see the like Psal. 65. 11. Vers. 3. sought the Lord in Chaldee sought instruction from before the Lord and the spirit of prophesie rested upon me retched out or flowed was powred out that is was stretched out in prayer a vehement figurative speech like that of powring out the heart Psal. 62. 9. or was wet with continuall wiping of mine eies or by hand may be meant plague or sore as in Iob 23. 2. which continually ran The Chaldee expoundeth it by night mine eie dropped teares and ceased not Vers. 4. meditated or praied See Psal. 55. 3 18. overwhelmed or covered it selfe that is swowned or fainted with sorrow So Psal. 142. 4. and 143. 4. and 107. 5. Lam. 2. 12. Vers. 5. the watches or the wards custodies that is as the Chaldee explaineth it the lids of mine eies so that I cannot sleepe stricken amazed beaten with terrour as with a hammer or as the Greeke saith troubled So Dan 2. 1 3. Gen. 41. 8. could not speake so the Hebrew phrase spake not is sometime to be interepreted as who shall judge 2 Chron. 1. 10. for which in 1 King 3. 9. is written who can or is able to judge So Psalme 78. 20. Vers. 6. of ancient times or of eternities that is of ages past This hee did according to the commandement Deut. 32. 7. for former histories are written for our learning Rom. 15. 4. 1 Cor. 10. 11. Vers. 7. my melody or musicall play to wit how I had before time played and sung songs of praise for thy benefits see Psal. 33. 2 3. or I remembred my musicke and tooke my instrument and thus I sung spirit searched in Chaldee the knowledge of my spirit searched marvellous things Vers. 11. doth this make me sicke doth it grieve and weaken me that the right hand the administration of God is changed and hee keepeth not one constant course in his workes The Prophet seemeth to checke himselfe for his infirmity Or taking it not for a question it maketh me sicke or this is my infirmitie the change or that changed is for so the Hebrew phrase to change may be resolved Vers. 12. will record will remember for my selfe and mention to others The Hebrew implieth both these by a double reading miracle that is miracles or wondrous works as the Greeke explaineth it all and every of them done of old So after in vers 15. Vers. 13. discourse or meditate intreat of both in minde and talke Vers. 14. in the Sanctuary or in sanctitie in the holy place as the Greeke turneth it meaning it is most holy and secret hidden from the eyes of the world as holy things were hidden in the Sanctuarie especially the Ark and Cherubims where God sate So as it was not lawfull for people or Priests to see them Num. 4. 6 7 15 20. Levit. 16. 2. Compare also herewith Psal. 73. 16 17. The Chaldee translateth O God how holy are thy wayes a God or a mightie one a Potentate Hebr. Ael So in the next verse as God in Greeke as our God in Chaldee as the God of Israel Vers. 15. Marvellous work that is works wonders This is taken from Exod. 15. 11. Vers. 16. with arme that is with power an arme stretched out as Exod. 6 6. in Greeke with thine arme of Iaakob that is the tribes of Israel borne of him of Joseph this may be meant as the Chaldee Paraphrast taketh it of all the Israelites whom Ioseph nourished Gen. 45. 10. 11. and 50. 21. called therefore his sonnes or in speciall of the tribes of Ephraim and Manasses the sonnes of Ioseph noted from the rest for more honour Compare also herewith Psal. 80. 2 3. Vers. 17. The waters of the red sea Exod. 14. 21. Psal. 114. 3. The Chaldee paraphraseth They saw thy divine Majestie from the midst of the sea O God trembled or were pained as a woman in travell So Psal. 29. 8. and 97. 4. Vers. 18. streamed or gushed with a tempest These things were when the Lord looked unto the host of the Aegyptians out of the fiery and cloudy pillar and so feared and hindred them with stormy tempests that their chariot wheeles fell off c. Exod. 14. 24. 25. And thus Israel was baptised in the cloud and in the sea 1 Cor. 10. 1. 2. thine arrowes or stones as this word also signifieth Lam. 3. 16. meaning haile-stones See Psalm 18. 15. Ios. 10 11. Vers. 19. in the round aire in the sphere or globe The aire is so called of the round forme which it with all the heavens hath Of the thunder in the aire see Iob 37. 2 5. Psal. 29. Vers. 20. Thy way wherein thou wentest and leddest thy people confounding thy foes Exod. 14. 19 20 22. Nehem. 9. 11. So elsewhere his way is in the whilewind Nahum 1. 3. were not knowne to wit before that time nor after for the waters returned to their force and drowned the Aegyptians Exod. 14. 27. So his other wayes are past finding out Rom. 11. 33. that men must walke by faith not by sight 2 Cor. 5. 7. Vers. 21. lead thy people thorow the sea and after thorow the wildernesse towards Canaan Moses being their King and Aaron their Priest The Memory of which mercy is often celebrated Deut. 8. 2 5. 15. and 32. 10. Ier. 2. 2 6. Amos 2. 10. Mic. 6. 4. Psal. 136. 16. Act. 7. 35. 36. PSAL. LXXVIII An exhortation both to learne and to preach the Law of God 9 The story of Gods wrath against the incredulous and disobedient Israelites 67 Ephraim being refused God chose Iudah Sion and David An instructing Psalme of Asaph GIve eare my people to my law incline your eare to the words of my mouth I will open my mouth in a parable I will utter hid things of antiquitie Which we have heard and have knowne them and our fathers have told us We will not hide from their sonnes to the generation after telling the praises of Iehovah his power also and his marvell which hee hath done How he stablished a testimony in Iakob and put a law in Israel which he commanded our fathers to make them knowne to their sons That the generation after sons that should be borne might know might rise up
rock sides or in rockie places Hebr. in the hands of the rocke as Psal. 140. 6. and they shall heare or though they have heard Vers. 7. cutteth and cleaveth to wit wood or the ground with the plough of hell or the grave Compare Ezek. 37. 1 11 12. Iehovih or God see Psal. 68. 21. powre not out my soule to wit unto death as Esa. 53. 12. that is kill mee not or make not my soule bare that is leave it not destitute and helplesse Vers. 10. Let the wicked fall or They shall fall into his net that is every of them into his owne not or flue together namely with their fall or together with them that are with me or altogether wholly passe over and escape the Greeke saith alone I am untill I passe over See this word Psal. 33. 15. PSAL. CXLII David sheweth that in his troubles when his owne heart and all other helpe failed him all his comfort was in faith and praier unto God An instructing Psalme of David a praier when he was in the cave WIth my voice unto Iehovah did I cry with my voice unto Iehovah did I supplicate for grace I powred out before him my meditation my distresse I did shew before him When my spirit was overwhelmed within mee then thou knewest my path in the way that I walked they privily laid a snare for mee I did looke on the right hand and see no man acknowledged me refuge is perished from me no man seeketh for my soule I cried unto thee Jehovah I said thou art my hope for safety my portion in the land of the living Attend unto my shouting for I am brought very low deliver mee from my persecutors for they are stronger than I. Bring forth my soule out of the close prison to confesse thy name the just shall inviron me about for thou wilt bounteously reward unto me Annotations IN the cave fled thither from the persecution of Saul 1 Sam. 24. 4 c. Vers. 4. was overwhelmed or swowned fainted see Psal. 77. 4. then thou Hebr. and thou so And he saith Mark 14. 34. is expounded Then he saith Matth. 26. 38. Vers. 5. I did looke or Looke thou c. continuing his complaint to God But the Greeke turneth it I considered and the Hebrew Looke thou or To looke is often resolved by other definite persons see the notes on Ps. 22. 9. and 49. 15. and 65. 11. 77. 2. 103. 20. and see or and behold to wit on the left hand refuge or flight is perished frō me that is faileth me I have no place to flie unto and escape So Iob 11. 20. Amos 2. 14. seeketh that is careth for so Prov. 29. 10. usually to seeke the soule is in the ill part to destroy it see Ps. 35. 4. Vers. 7. brought low or weakned see Ps. 116. 6. Vers. 8. the prison the cave wherein I am shut up close inviron compasse as Psal. 22. 13. or expect as Iob 36. 2. and so the Greeke translateth the just shall wait for me untill thou reward me See Psa. 13. 6. The Chaldee saith for my sake the just shall make thee a crowne of praise because thou wilt render a good reward unto me PSAL. CXLIII David praieth for favour in judgement 3 Hee complaineth of his griefes 5 Hee strengtheneth his faith by meditation and praier 7 Hee praieth for grace 9 for deliverance 10 for sanctification 12 for destruction of his enemies A Psalme of David IEhovah heare my praier give eare to my supplications for grace in thy faithfulnesse answer me in thy justice And enter not into judgement with thy servant for before thee shall not any living be justified For the enemy persecuteth my soule smiteth downe my life to the earth maketh me sit in darknesses as the dead for ever And my spirit is overwhelmed in me in midst of me my heart is wondrously amazed I remember the daies of old I meditate on all thy worke I muse on the action of thy hands I spread out my hands unto thee my soule as a weary land thirsteth for thee Selah Make speed answer me Iehovah my spirit faileth hide not thy face from me for I shall be made like to them that goe downe the pit Cause me to heare thy mercy in the morning for in thee doe I trust cause me to know the way that I should walke for unto thee doe I lift up my soule Deliver me from mine enemies O Iehovah unto thee I flie for covert Learne me to doe thine acceptable will for thou art my God thy good spirit shall leade me in the land of righteousnesse For thy names sake Iehovah thou wilt quicken me in thy justice wilt bring forth my soule out of distresse And in thy mercy wilt suppresse mine enemies and destroy all them that afflict my soule for I am thy servant Annotations ANd enter not into judgement or but goe not to Law with me by the deeds whereof no flesh shal be justified in thy sight Rom. 3. 20. so Iob 22. 4. 14. 3. Esa. 3. 14. In Chaldee go not into the judgment hall namely to judge with severity not any or not all that is none living so Matth. 24. 22. not all that is no flesh 1 Ioh. 2. 21. every lie is not that is no lie is of the truth so 2 Pet. 1. 20. Ps. 76. 6. Vers. 3. my life or my company the Hebrew signifieth both Iob 33. 18. 22. Psal. 68. 11. darknesses or darke places so Psal. 88. 7 19. and 74. 20. for ever or of eternity of old meaning dead long since and for ever after the word respecteth time past and to come So Lam. 3. 6. Vers. 4. overwhelmed fainteth or is perplexed see Psal. 77. 4. wondrously amazed astonished or desolate Gr. troubled See this word Esa. 59. 16. and 63. 5. Dan. 8. 27. Psal. 40. 16. Vers. 5. of old or of antiquity so Psal. 77. 6. Vers. 6. spread out that is pray as the Chaldee saith spread out my hands in praier See Psal. 44. 21. weary that is drie and thirsty in Greeke waterlesse see Psal. 63. 2. Vers. 7. for I or lest I Hebr. and I which may be supplied thus left I perish and be made like c. See Psal. 28. 1. Vers. 8. in the morning speedily so Psal. 90. 14. Vers. 9. I flie for covert or I cover I hide my selfe flying unto thee or to thee I covertly flie secretly disclosing to thee that which I would hide from others so the Greeke I flie to thee The Chaldee expoundeth it I have made thy Word my redeemer V. 10. thy good spirit shall leade me so the Greeke translateth this and the rest as assured we may also reade it praier-wise let thy good spirit leade me or thy spirit is good let it leade me c. and so the rest Compare Neh. 9. 20. in the land or into the land of righteousnesse in a plaine or even ground see Psal. 26. 12. Esa. 26. 10. Annotations HAlelu-jah that is
of brasse 1 Chron. 15. 19. the Harpes and Psalteries were of fine wood 2 Chro. 9. 11. These are called the instruments of musicke or of the song of the Lord 2 Chron. 7. 6. and David appointed them to be used continually before the Arke 1 Chron. 16. 4 5 6. and divided by lot the Levites which were Musicians into foure and twenty wards 1 Chron. 25. and they were by their courses to stand every morning to confesse and to praise the Lord and likewise at evening 1 Chron. 23. 30. And when Solomon had builded the Temple he continued therein the order set by David his father so that the Levites Singers and Musicians being arayed in white linnen having Cymbals and Psalteries and Harpes stood at the end of the Altar and with them an hundred and twenty Priests sounding with Trumpets and the Trumpeters and Singers were as one to make one sound to be heard in praising and confessing to the Lord 2 Chron. 5. 12 13. and 7. 6. and 8. 14. This order when it was interrupted by the sinne of the Iewes King Ezekias restored 2 Chron. 30. 21. that when the Burnt-offering began the song of the Lord began also with the Trumpets and with the Instruments ordained by David King of Israel and all the Congregation worshipped and the Singers sang and the Trumpeters sounded all this continued untill the Burnt-offering was finished 2 Chron. 29. 27 28. The same order of song and musicke continued in the second Temple after their returne from Babylon as appeareth by Ezra 3. 10 11. and Nehem. 12. 24 27 35 36 42 45. In the Psalmes of David we finde mention also of Flutes or Pipes and Timbrels and other Instruments used with songs of praise unto God Psal. 149. 3. and 150. 3 4 5. The Hebrew Doctors have recorded some things more particularly thus They said the song over all the Burnt-offerings of the Congregation which they were bound to offer and over the Peace-offerings of the solemne assemblie at the time when the wine the Dring-offering was powred out But the voluntarie Burnt-offerings which the congregation offered and the Drinke-offerings brought for them they said not the song over them A Levite that mourned might not serve or sing And there might not be fewer then twelve Levites standing upon the banke or stage every day to say the song over the sacrifice but they might alwayes have moe so many as they would And they said not the song but by mouth without instrument For the root or foundation of the Musicke is that it be a service by mouth And there were others standing there playing with instruments of Musicke And they played on Psalteries and Pipes and Harpes and Trumpets and Cymball There might not bee fewer than two Psalteries nor moe than six not fewer than two Pipes nor moe than twelve not fewer than two Trumpets nor moe than an hundred and twenty so many as were at the dedication of the Temple 2 Chron. 5. 12. Not fewer than nine Harpes but as many moe as they would and but one Cymball onely In all the dayes of the solemne feasts and at the new Moones there were Priests blowing with Trumpets in the houre of the sacrifice Numb 10. 10. and the Levites said the song The Trumpets were of silver and it was not lawfull to have them of other metall The Pipes which they played on were of Cane or Reed The Psalterie Nebel was an instrument like a bottle and it had strings and they played thereon Twelve dayes in the yeere they played on the Pipe before the Altar at the killing of the first Passover and at the killing of the second Passover and in the first good day of the Passover and in the first good day of the Retention or Pentecost and in the eight dayes of the Feast of Tabernacles Maimony in Misn. tom 3. in Cle hammikdash chap. 3. and Thalmud Bab. in Erachin chap. 2. These ordinances being ended by the comming of Christ who was to destroy the Citie and the Sanctuary and to cause the sacrifice and the oblation to cease Dan. 9. 26 27. it remaineth that now the Word of Christ dwell in us richly in all wisdome and that wee be filled with the Spirit speaking to our selves teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs singing with grace and making melodie in our hearts to the Lord Coloss. 3. 16. Ephesians 5. 18 19. SOLOMONS SONG OF SONGS IN ENGLISH METRE VVITH ANNOTATIONS AND REFERENCES TO OTHER SCRIPTVRES FOR THE EASIER VNDERSTANDING OF IT BY HENRY AINSWORTH PSAL. 45. 11. 12. 11 Heare ô daughter and see and bend thine eare and forget thy people and thy fathers house 12 And the King will covet thy beauty for he is thy Lord and bow-downe thy selfe to him EPHES. 5. 32. 23. 25. 26. 27. 32 This is a great mystery but I speake concerning Christ and concerning the Church 23 Christ is the head of the Church and he is the Saviour of the body 25 Christ also loved the Church and gave himselfe for it 26 That he might sanctifie and clense it with the washing of water by the word 27 That he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Imprinted in the yeere 1626. THE SONG OF SONGS CHAPTER I. The Song of Songs which is Solomons LEt him kisse me with the kisses of his mouth for thy loves are better then wine For the savour of thy good ointments thy name is an ointment powred-forth therefore the Virgins love thee Draw me wee will runne after thee the King hath brought me into his chambers wee will be glad and rejoyce in thee wee will remember thy loves more then wine the upright love thee I am blacke and comely ô ye daughters of Ierusalem as the tents of Kedar as the curtaines of Solomon Looke not upon me because I am blackish because the Sunne hath looked downe upon me the sonnes of my mother have beene angry with mee they made me the keeper of the Vine-yards my Vineyard which is mine I have not kept Tell me ô thou whom my soule loveth where thou feedest where thou makest to rest at noone for why should I be as one that turneth-aside unto the flockes of thy companions If thou know not ô thou fairest among women goe thy way forth by the footsteps of the flock and feed thy kiddes besides thy shepheards tents I have compared thee ô my love to the company-of-horses in the charrets of Pharaoh Thy cheekes are comely with rowes thy necke with chaines We will make for thee rowes of gold with speckes of silver While the King sitteth at his round-table my spikenard giveth forth the smell thereof A bundle of myrrh is my welbeloved unto me he shall lyeall-night betwixt my breasts A cluster of Cypres is my wel-beloved unto me in the Vineyards of Engedi Behold thou art faire my love behold thou art faire
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church
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
silver Psalme 119. 72. yet the doctrine of faith and ordinances of the Gospell with the graces accompanying them here promised are much more excellent and glorious 2 Corinthians 3. 7. 11. Vers. 12. While the King Here the Church speaketh of the fruits and effects of Christs former graces how in her and from her so adorned by her beloved the odour of the spirit of God in her flowed forth and spred abroad to the delight of her selfe and others By the King is meant Christ as in verse 4. by his round table which the Greeke translateth his sitting downe which was wont to be in a round or as in a ring 1 Samuel 16. 11. may bee understood the spirituall banquet of Christ with his Church feeding her with his word and graces as the table of the Lord in Malachy 1. 12. and 1 Corinth 10. 21. signifie the communion betweene him and his people as doth also the supping one with another Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church Song 4. 13. 14. but here it seemeth to be the oyle or ointment made of Spikenard which is very precious which they used to poure out and anoint men with such as Mary anointed our Lord Iesus with as hee sate at table with his friends and the house was filled with the smell or odour of the ointment Iohn 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance faith love prayer thanksgiving c. which the Church sheweth forth by the communion of Christ with her and in speciall of mortification and communion with Christs death buriall and resurrection Romanes 6. 3. 4. 5. c. as that which Marie did unto Christ was to anoint his body to the burying Marke 14. 8. Iohn 12. 7. Vers. 13. A bundle or A bagge of myrrh by myrrh is meant the sweet gumme that issueth from the myrrh tree which is gathered and bound up in bagges it was the first of the chiefe spices whereof the holy anointing oyle in the Sanctuary was made Exodus 30. 23. and that holy ointment figured the gâ—aces of the Spirit poured out upon Christ and by him upon his Church Esay 61. 1. Psalme 45. 8. 1 Iohn 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes the dead body of our Lord Iesus was imbalmed Iohn 19. 39. and with it the wisemen honoured him at his birth Matt. 2. Hereby the Church professeth her spirituall comfort which shee had in Christ taking our humanity filled with the Spirit of God without measure dying for her sinnes and rising againe for her justification the feeling whereof is as a sweet odour unto the beleeving heart A bundle or bagge is for to keepe safe things that are of worth as The Joule of my Lord shall be bound in the bundle of life with Iehovah thy God 1 Samuel 25. 29. So by this bag of myrrh shee signifieth her care to injoy and possesse the benefits of Christ and of his death to the remission of her sinnes which for his sake are all cast into the depths of the sea Mic. 7. 19. which otherwise without him should bee sealed up in a bag and reserved against her for punishment Iob. 14. 17. my welbeloved that is Christ whom she thus calleth not because she loved him but he loved her and gave himselfe to bee the propitiation for her sinnes whereupon she againe loveth him because hee loved her first 1 Iohn 4. 10. 19. So shee glorieth not in her owne righteousnesse but in that which her beloved is unto her who of God is made unto her wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Welbeloved in Hebrew Dod is written with the same letters that David whose name also signified Beloved hee was a figure of Christ and his father after the flesh Romanes 1. 3. and Christ is often called David as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto mee A speech of faith applying the promises and graces of Christ unto her owne soule as the Apostle also teacheth by his owne example Gal. 2. 19. 20. he shall lye all night or he shall lodge shall abide The night usually signifieth the time of darknesse and affliction wherefore shee meaneth that Christ with his consolations should bee her continuall joy and comfort whom shee would hold fast by faith against all tentations and troubles of this present life and solace her selfe in him betwixt my brests dwelling in my heart by faith Ephes. 3. 17. The brests signifie also the ministery of the Church feeding the Saints with the sincere milke of the word that they may grow thereby 1 Peter 2. 2. whereupon the Prophet saith Rejoyce yee with Ierusalem c. that ye may sucke and be satisfied with the brests of her consolations that yee may milke out and be delighted with the abundance of her glory Esay 66. 10. 11. Vers. 14. A cluster of Cypres or of Camphire which is a sweet gumme but Cypres is a tree whose fruit groweth in clusters and is also sweet The Hebrew name Copher from which Caphura or Camphire as also the Cypres tree seemeth to bee derived usually signifieth Atenement Propitiation or Redemption according to which interpretation the holy Ghost here may have reference to the worke and fruit of Christs death whereby he became a cluster of redemption unto his Church being a propitiation for the sinnes of the whole world 1 Iohn 2. 2. the sweetnesse whereof is resembled by a cluster which is of many berries compact together of the sweet Cypres for that his blood cleanseth us from all sinne 1 Iohn 1. 7. and is accompanied with all other graces Engeds the name of a place in the land of Cannan which fell to the tribe of Iudah and being neere the sea and watered with springs was a fruitfull soile for gardens and vineyards Iosua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar 2 Chr. 20. 2. where the enemies comming against Ichosaphat hee prayed unto God and was delivered Which victory may also be respected here as a figure of the victories which the Church obtaineth by faith in Christ. Vers. 15. thou art faire Christ here speaketh to his Church commending her beauty which she hath by his sanctification and cleansing with the washing of the water by the word Ephes. 5. 26. 27. as also by her constitution and order as mount Zion was beautifull for situation Psalm 48. 2. Of Tyrus a city of merchandise it is said Thy builders have perfected thy beauty Ezek. 27. 4. and of her Ancients wisemen mariners merchants men of warre c. it is likewise said they have made thy beauty perfect Ezekiel 27. 9. 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisedome So the city and Church of God being builded by the doctrine of the Gospell furnished with men of gifts and graces and endued with wisedome from on high is truly faire and beautifull
in the eyes of Christ and when she obeyeth the voyce of God and forgetteth and forsaketh her owne naturall corruptions he taketh delight in her beauty as it is said Hearken ô daughter and consider and encline thine eare forget also thine owne people and thy fathers house so shall the King greatly desire thy beauty c. Psal. 45. 10. 11. Thus is the prophesie fulfilled with the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esay 62. 5. doves so in Chap. 4. 1. These doves eyes wherewith the Spouse is beautified doe set forth the simplicity sincerity humility meeknesse but especially the spirituall chastity of the Church whose eyes are unto Christ alone looking unto him for life and salvation Matth. 10. 16. Psalme 123. Philip. 3. 7. 10. Esay 17. 7. 8. Ezekiel 18. 6. and 20. 7. observing his wayes Prov. 23. 26. not beholding evill nor looking on iniquity Habak 1. 13. Contrary to which are the lofty eyes Proverb 30. 13. eyes after idols Ezekiel 20. 24. eyes full of adultery 2 Peter 2. 14. eyes beholding strange women Prov. 23. 33. and the like Vers. 16. Thou art faire The Spouse returneth the prayse of beauty unto her beloved who is much fairer then the sonnes of Adam Psalme 45. 2. 3. from whom all her fairenesse is derived so that the prayse thereof belongeth not to her but unto him Psalme 115. 1. as the Apostle saith I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me Galat. 2. 20. Howbeit though Christ be most faire and beauty it selfe yet such was his basenesse and sufferings in the flesh as his visage was marred more then any man and his forme more then the sonnes of men Esay 52. 14. and 53. 2. 3. and such he often appeareth unto the world to be in the Church partaker of his afflictions But the eye of faith beholdeth his spirituall beauty through all tribulations and glorieth therein Roman 8. 35. 39. 1 Peter 1. 5. 6 and 4. 12. 13. 14. And when the mysteries of the Gospell are opened and the ordinances of Christ faithfully taught and practised then doth the Spouse behold the King in his beauty Esay 33. 17. And of his fulnesse have we all received and grace for grace Iohn 1. 16. yea pleasant or also pleasant amiable delightfull beautifull This is an addition unto the beauty of Christ in respect of his pleasant and gracious administration of his covenant doctrines reproofes c. For the Lords staffe called Beauty or Pleasantnesse signifieth his Covenant made with the people Zachar. 11 10. and David desired to remaine in the Lords house all the dayes of his life that he might behold the pleasantnesse or beauty of the Lord Psalme 27. 4. and Moses desireth that the pleasantnesse of the Lord might bee upon them in the performance of his covenant and promises Psalme 90. 17. And Solomon sheweth that pleasantnesse shall bee unto them that rebuke the wicked Proverb 24. 24. 25. All which and the like have their accomplishment in Christ teaching admonishing reproving comforting his people with words of grace whose pleasant words are as an honey combe sweet to the soule and health to the bones Prov. 16. 24. our bed or our bedstead Beds were used either to rest and sleepe upon as Psal. 132. 3. 4. or to sit upon when they did eate and banquet as we doe at tables Esth. 1. 5. 6. Amos 6. 4. Ezek. 23. 41. And figuratively the place of offring sacrifices is called a bed Esay 57. 7. greene or flourishing and fruitfull for it is not ment so much of colour as of flourishing growth and increase This word applied unto men meaneth prosperous and flourishing estate as Nebuchadnezar said I was at rest in my house and greene or flourishing in my palace Dan. 4. 4. and David likeneth himselfe to a greene or flourishing olive tree in the house of God Psal. 52. 10. where the Greeke translateth it a fruitfull olive Hereby then the Church signifieth that by her communion with Christ whether by the similitude of bed or board she became flourishing and fruitfull as is said of them that are planted in the Lords house They shall still bring forth fruit in hoary age they shall be fat and green Psal. 92. 13. 14. And this is the nature of the Gospell where it is received by faith that it bringeth forth fruit and maketh men fruitfull in every good worke and increasing in the knowledge of God Colos. 1. 6. 10. It may here also signifie the increase of the children of the Church which are begotten by the immortall seed of the word through the power of Christ giving a blessing to the ministery of the same The Chaldee Paraphrast expoundeth this speech thus The congregation of Israel answered before the Lord of the world how faire is the Majesty of thy holinesse in the time that thou dwellest amongst us and in favourable acceptation receivest our prayers and in the time that thou dwellest in our beloved bed and our children are multiplyed on the earth and we doe grow and multiply like a tree that is planted by a spring of waters whose leafe is faire and whose fruit is abundant Vers. 17. The beames or the rafters it meaneth the timber whereof beames or rafters are made which are called by this name when they are cut downe in the wood as in 2 Kings 6. 2. 5. houses or adifices so named of building Such figured the Churches of Christ as in a Timothy 3. 15. the house of God is expounded the Church of the living God and the faithfull Hebrewes were the house of Christ Hebrewes 3. 6. Cedars trees strong tall and durable the timber whereof is of sweet smell and it rotteth not To such Cedars the Saints of God are compared Psalme 92. 13. and the Tabernacles of Israel are by Balaam likened unto such for goodlinesse Numbers 24. 5. 6. This wood was used in Solomons Temple 1 King 6. 9. 36. and 7. 12. and he made it common in Israel he made Cedars like the Sycomore trees which are in the vale for abundance 1 Kings 10. 27. prefiguring the graces which should abound under Christ. galleries walking places named of running because they runne along by the house sides Elsewhere the word is used for gutters wherein waters runne Genesis 30. 38. 41. Exodus 2. 16. which may also have use here to signifie the pipes and conduits of Gods graces through which the waters of his Spirit are conveyed into their hearts But because she spake of houses this may rather be understood of galleries signifying the meanes of conversing with Christ in the communion of his graces See the notes on Song 7. 5. Brutine trees or Boratine trees The Hebrew Brothim is found onely in this place and seemeth to be that which in Latine is called Brute which is a tree like Cypres
is faire and commendable among the unfruitfull trees and all the world knoweth it so the Lord of the world was faire and commendable among the Angels when he was revealed upon Mount Sinai at the time that hee gave the Law unto his people at that time I desired to sit in the shadow of his Divine majesty and the words of his Law were sweet to my palate and the reward of his precepts is reserved for me in the world that is to come Vers. 4. the house of wine that is either the wine celler the place where wine is kept or rather the banquetting house where wine is drunke For cellars are called the treasuries or store-houses of wine in 1 Chron. 27. 27. Wine besides that it slaketh thrist cheareth also the heart of man Psal. 104. 15. causeth him to forget his sorrow and misery Prov. 31. 6 7. comforteth the sicke by cherishing and augmenting the vitall spirits By this the Church signifieth encrease of grace from Christ as the fruit of the vine excelleth the fruit of the apple tree and is more comfortable unto the heart And as her troubles and tentations were increased so was his grace towards her for spirituall consolations for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. This house of wine is like that in Prov. 9. 1. 5. where wisedome having builded her house c. inviteth the simple to come and eate of her bread and drinke of the wine which she hath mingled Of the Hebrewes Iarchi expoundeth this wine house to be the Tabernacle of the congregration where the interpretation explanation of the Law is given answerable to which now is the assembly of the Saints though it may also be understood of Gods booke or Scripture the true wine-celler that affordeth spirituall comforts his banner or his standard a flag or ensigne spred abroad a warlike signe as in ch 6. 4. 10. the Church is said to bee terrible as an army with banners And the banner lifted up is a signe of fighting with ioy and victory as in Psal. 20. 6. We will shout-joyfully in thy salvation and in the name of our God we will set up the banner So Christs banner over her signified his defence and the victory which he giveth over all her enemies Sin Satan and the world also the signe that as all souldiers doe camp under their owne standards Num. 2. 2. so shee under the Gospell the ensigne of Christs love towards her love that wherewith Christ hath loved us 1 Iohn 4. 10. wherefore some reade it thus his standard was love toward me By love the Church is redeemed Ephes. 5. 25 by it everlasting consolation is given us and good hope through grace 2 Thess. 2. 16. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Romanes 5. 5. Vers. 5. Stay or Sustaine Strengthen Uphold ye me The Church in her soule sicknesse speaketh to her friends the Ministers of Christ and other Christians that they with the comfortable doctrines and promises of the Gospell applyed unto her conscience would stay and uphold her ready to fall as into a swowne through trouble of minde because of her owne infirmities and want of feeling of Christs grace and blessing Thus in figure when Isaak had blessed Iakob he saith with corne and wine I have sustained him Gen. 27. 37. Spiritually we are sustained and strengthned by the words and promises of Christ which comfort the heart quicken the spirit and strengthen faith when it is weake as it is said Be ye also patient stablish or strengthen your hearts for the comming of the Lord draweth nigh Iam. 5. 8. and I long to see you that I may impart unto you some spirituall gift to the end you may be established Rom. 1. 11. And example may be seene in Iudah when Ezekias spake unto their heart and said Bee strong and couragious c. for there be moe with us then with him with him is an arme of flesh but with us is Iehovah our God to helpe us and to fight our battels And the people stayed or rested themselves upon the words of Ezekias King of Iudah 2 Chron. 32. 6. 7. 8. Likewise in the Apostles who preaching the Gospell confirmed or stablished the soules of the Disciples Acts 14. 21. 22. and 18. 23. with flagons to weer of wine which at banquets was wont to bee distributed by flagons When David had brought the Arke of God into his place and had offred burnt-offrings and peace-offrings and blessed the people he dealt to every 〈…〉 of Israel both man and woman to every one a loafe of 〈◊〉 and a good peace of flesh and a flagon 1 Chr. 〈…〉 2. 3 meaning a flagons or pot of wine as flagons of grapes that is of wine made of grapes are mentioned in Hos. 3. 1. So here with flagons of the 〈◊〉 of grace and consolation which Gods people have distributed among them in the spirituall banquet of the Gospell doth the Church desire to be sustained Flagon are named for the wine in them as the cup for the wine therein Luk. 22. 20. The Hebrewes after their wonted manner apply this to the doctrine of the Law as the Chaldee paraphrast here saith Receive ye ô Moses and Aaron the voice of the words of the Lord out of the midst of the fire and bring me into the house of doctrine and sustaine me with the words of the Law wherewith the world is delighted But it is the Law which causeth the sicknes of the soule as the Apostle sheweth in Rom. 7. and the Gospell of Christ healeth it Luke 4. 18. strow me a bed or spread mee make me a couch boulster me up The originall Raphad signifieth properly to spread abroad as a bed to lye on Iob 17. 13. and so it is translated by the Greeke Stoibasate which is to strow a bed as they were wont with hearbes or to stuffe and boulfter up Thus it is of like meaning with the former word for they used beds and couches at banquets Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling downe as into a swowne and as one not able to stand is to lye down on her couch which she desireth may bee made and boulstred with the apples the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth the interpretation of the holy words which are sweet like the apples of the garden of Eden sicke of love in languishing with desire to enjoy the comforts of my beloved The Greek translateth it wounded of love The originall word signifieth also weaknesse as in Iudg. 16. 7. 11. This speech implieth a want of feeling and enioying the presence and comforts of Christ as by her after speech is manifest when she saith I adjure you ô daughters of Ierusalem if ye finde my beloved that ye tell him that
I am sicke of love Song 5. 8. And that soth is the Churches estate sometimes appeareth by Song 3. 1. 2. c. and 5. 6. And as love is one of the strongest affections Song 8. 6. 7. so the sicknesse which commeth it doth sore afflict and weaken the person as may be seene in that evill example of Amnon sicke of love for his sist 〈…〉 T 〈…〉 ar 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart by feeling the wrath of God due to us for finne and curse of his law Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. whereupon it is said The inhabitant shall not say I am sicke the people that dwell therein shall be forgiven their iniquity Esay 33. 24. and afflictions laid upon us for our humiliation Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. 10. 6. Lament 3. 17. 18. Amos 6. 6. in which Christ sometimes as it were hideth himselfe from us Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick seeking for the Physitian and is in the way to health for they that are whole need not a Physitian but they that are sicke Matt. 9. 12. And such as feele not their death in sin will not come unto Christ that they may have life Iohn 5. 40. who healeth all our sicknesses Psal. 103. 3. as he himselfe was a man of sorrowes and acquainted with sicknesse Esay 53. 3. Vers. 6. His left hand understand is under my head or prayerwise let it be under mine head The Church by faith beholdeth the helpe of Christ himselfe in the ministery of his Word and Spirit sustaining her outwardly and inwardly as with the left and right hand upholding her head folding about and comforting her heart as a loving husband doth his wife in her sorrow and sickness as the Apostle saith the Lord doth nourish and cherish his Church Ephes. 5. 29. The like speech is repeated in Song 8. 3. under my head as a pillow to rest upon By sinnes and afflictions the whole head is sicke and the whole heart faint Esay 1. 5 By the righteousnesse of Christ and consolations of his Spirit our 〈◊〉 are forgiven and our consciences comforted 1 Iohn 2. 12. 〈◊〉 〈…〉 Rom. 14. 17. This grace is felt when by the ministration of the Word the flagons and apples forementioned in vers 5. are applyed to the repentant beleeving sinner who saith when his flesh and his heart is consumed and faileth The Rock of my hart and my portion is God for ever Psalme 73. 26. his right hand which teacheth him fearfull things Psalm 45. 5. so both his hands even all that Christ is his Godhead and Manhood his life death resurrection ascension his weaknesse power and glory are imployed for the comfort and salvation of his Church doth imbrace me or let imbrace me or will imbrace me it is a speech of faith or prayer as in Chap. 1. 2. Let him kisse me concerning the fruition of Christs love and graces For to imbrace or fould the armes about one is as kissing a signe of love Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wisedome of God Prov. 4. 78. This commendeth the love of Christ that leaveth not his Church in her sicknesse sinnes and infirmities but commeth to her comforteth and sustaineth her with his owne hands in manifestation of all love compassion and kindnesse and joyeth in her as the bridegroome rejoyceth over the Bride Esay 62. 5. and keepeth her safe from evill It setteth forth also the Churches faith and thankfulnesse which seeth Christ present in his doctrine and ordinances and his Ministery as if he were crucified before her Gal. 3. 1. and rejoyceth before others for his love and help 2 Cor. 1. 3. 4. 5. c. Vers. 7. I adjure you that is I earnestly charge you with an oath for which if you breake it you shall be guilty of punishment This seemeth to be the speech of the Church here as it is also after in ch 3. vers 5. and ch 8. v. 4. to the daughters of Ierusalem her friends of whom see chap. 1. 5. An adjuration and a curse are much of like nature and one is sometime put for another see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech by the Roes here may be understood yee that are by the Roes yee which feed your flockes abroad in the fields where the Roes and Hindes runne or abide with the Roes or with the Hindes of the field Some take it as if the oath were by them which cannot bee but unproper and figurative seeing oathes and adjurations are by the name of God onely Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field and have the notation of their names of armies and powers and by wilde beasts the nations of the world are often signified which were not of the Lords fold among his sheepe so that the daughters of Ierusalem Gods elect being with and among them are charged and it may bee figuratively by them as the instruments by whom God would punish them if they kept not this charge to beware that they troubled not her Love Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration may signifie the swiftnesse of Gods judgements on them that shall so doe These creatures are also mentioned when speech is of love betweene man and wife as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. that as the males and females of these beasts doe dearly love one another so is the unfeigned love betweene man and wife and betweene Christ and his Church And hereunto this speech may have respect the rather for that after in verse 9. shee likeneth Christ to a Roe or a yong Hart. And as the heavens earth stones c. are called to witnesse against men if they sinne Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre and if ye stirre up or if ye awake and if yee wake up they are both words of one signification save that they differ in forme and being both referred to the Love after mentioned they meane a stirring up or disquieting much or little But the former may have reference to the daughters of Ierusalem that they themselves stirre not in this peace and quietnesse of Christ and his Church the latter if ye stirre up is referred to the Love that it be not disquieted And the word If used in oaths and adjurations is a prohibition upon penalty see that ye stirre not as in Gen. 21. 23. sweare unto me here by God if thou
made fruitfull by the blessing and Gospell of Christ Heb. 6. 7. 8. 9. So God promising to heale the backsliding of his people and to love them freely after his anger is turned away saith I will bee as the deaw unto Israel he shall grow as the Lilie and cast forth his roots as Lebanon his branches shall spread and his beauty shall bee as the Olive tree c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron which were like unto Palme tree branches and appeared to doe miracles in the land of Aegypt singing to weet of birds as after in speciall hee nameth the Turtle dove This is both a signe and an effect of the Spring time which cheareth all creatures and causeth them in their kind to sing praises unto God and these birds and turtles signifie the Saints who feeling the comforts of Gods word and spirit doe sing his prayse and with Psalmes and Hymnes and spirituall songs doe sing and make melody in their heart to the Lord Ephes. 5. 19. As it is written They shall lift up their voice they shall sing for the majesty of the Lord c. From the utmost part of the earth have wee heard songs Glory to the righteous Esay 24. 14. 16. of the turtle The Church it selfe is sometime meant by the Turtle Psal. 74. 19. and the Dove Song 2. 14. and 5. 2. sometime the holy Ghost with his graces is resembled by a dove as at our Lords baptisme Mat. 3. 16. and thus the Chaldee expoundeth it here the voice of the holy Ghost So it signifieth the voice of the Spirit in the people of Christ mutually comforting one another and jointly praising â—od with and for his graces The Turtle dove casting her feathers is said to hide her selfe in winter in holes of trees her voice therefore being now heard signifieth that Summer was come Vers. 13. her greene figs or her unripe figs such as the figtree thrusteth out in stead of flowers which appeare on other trees A signe not onely of the Spring but of a fruitfull yeere Our Saviour saith Learne a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that Summer is nigh Matth. 24. 32. And the blessing of God upon his Church is hereby signified as on the contrary when hee threatneth to consume the same he saith there shall be no grapes on the vine nor figs on the figtree c. Ier. 8. 13. tender grape or young small grape called in Hebr. Smadar a word used onely in this Song here and in vers 15. and c. 7. v. 12. By this variety of fruits is figured the variety of graces the good workes and sweet odour of them which appeare in the Saints after they are reconciled to God by Iesus Christ who is the true vine the faithfull are the branches who when they beare much fruit the Father is glorified Iohn 15. 1. 5. 8. The people of God themselves are also likened to grapes and figges as I found Israel like grapes in the wildernesse I saw your fathers as the first ripe in the figtree c. Hos. 9. 10. rise up thou or rise up for thy selfe as in vers 10. which exhortation is here againe repeated Vers. 14. My dove so Christ calleth here his Church The dove is mournfull sociable harmlesse chaste fearfull c. as I did mourne as a dove Esay 38. 14. and wee mourne sore like doves Esay 59. 11. Againe who are these that flie as the doves to their windowes or lockers Esay 60. 8. and in Ezek. 7. 16. they that escape of them shall escape and shall be on the mountaines like doves of the vallies all of them mourning every one for his iniquity And in Hos. 11. 11. they shall tremble as a dove out of the land of Assyria in Mat. 10. 16. be harmlesse as doves All which properties agree with the Church in this her estate especially fearfulnesse and mourning for her iniquities whereby she became sicke of love vers 5. the clefts of the Rocke hidden there for feare of enemies as it is written O yee that dwell in Moab leave the cities and dwell in the Rocke and be like the dove that maketh her nest in the sides of the holes mouth Ier. 48. 28. The Rocke whither this dove the Church was now fled seemeth most properly to meane faith in Christ as Mat. 16. 18. wherein she hid her selfe for feare of Gods wrath for her sin and yet durst not shew her selfe or the election of God which as a sure and rocky foundation abideth for ever Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke and covered with Gods hand while hee passed by secret place or hiding place thus David often calleth God his secret or hiding place as 〈◊〉 Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me c. See also Psal. 61. 5. and 91. 1. stayres Heb. stayre or steepe place This as the Rocke aforesaid may signifie Christ by 〈…〉 th in him we ascend unto God by degrees as by stayres he being the Ladder which Iakob saw in vision upon whom the Angels of God ascended and descended Gen. 28 12. Ioh. 1. 51. let me see thy countenance or cause me to see thy personage thy visage thy forme fashion shape sight or appearance see chap. 5. 15. that is stirre up thy faith and hold up thy face with comfort come unto me walke before me and be upright as Gen. 17. 1. Present thy body as a living sacrifice holy c. Rom. 12. 1. So the Chaldee expoundeth it Shew me thy countenance and thy righteous workes heare thy voice that is thy prayers prayses songs thanksgivings c. Psalm 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me in all thy feares and troubles as in Psal. 50. 15. Call on mee in the day of distresse c. By these words Christ both sheweth her the cause of her soules sicknesse to be her owne infirmities and negligence in prayer and other holy duties as also comforteth her against her feares and the conscience of her infirmities Thus the Chaldee also explaineth it Let me heart thy voice for thy voice is sweet in prayer in the house of the little sanctrary and thy countenance fayre in good workes 〈…〉 is sweet that is pleasing and acceptable being uttered in faith and according to the will of God as it is written Then shall the offrings of Iudah and Ierusalem be sweet that is pleasing unto the Lord Malac. 3. 4. but unto the transgressors he saith your burnt offrings are not acceptable nor your sacrifices sweet unto me Ier. 6. 20. comely or to be desired beautifull as in Song 1. 4. These praises of the Church are spirituall and according to the esteeme of God not of men for even Christ himselfe in respect of wordly reputation had his visage and forme so marred that many were astonied at
him he had no forme nor comelinesse Esay 52. 14. and 53. 2. Vers. 15. Take ye for us the foxes It is uncertaine whether these words be spoken by Christ or by the Church or both but they seeme rather to be Christs words directed chiefly to the watch-men and ministers of the Church By Foxes are meant false prophets and heretickes as in Ezek. 13. 4. O Israel thy prophets are like the Foxes in the deserts Such are by Christ likened to wolves Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such Acts 20. 28. 29. c. and all Christians are to marke and espye such Rom. 16. 17. The taking or apprehending and holding fast of these foxes is the discovering and refuting of their errours the judging censuring and casting them out of the Church 1 Tim. 1. 3. 18. 19. 20. or avoiding them if they bee none of the Church 2 Iohn 10. And because the vine keepers knowing the malignity of Foxes would destroy them but by reason of their subtilty they often escape and are not taken therefore he saith Take meaning by consequence the rooting of them out And as the Foxe is famous for his craft and subtilty so are false Teachers called therefore deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11. 13. And not they onely but crafty tyrants and other like enemies may be meant by foxes as Christ called Herod a Foxe Luke 13. 32. also sinnes of all sorts may by reason of their deceitfulness Heb. 3. 13 be here implyed under the name of Foxes whose property is to have holes in the earth Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men the little Foxes the lesser sort of sinnes errours false teachers c. even in their beginning and first bud when they may seeme to be lesse hurtfull as is said of Babylon Happy shall he be that taketh and dasheth thy little ones against the rocke Psal. 137. 9. corrupt the vineyards by devouring the grapes the foxes corrupt mar and destroy vines and vine-yards so sinnes sinners and heretikes destroy the faith doctrine and Churches making shipwracke of faith 1 Tim. 1 19. their word eateth as doth a canker 2 Tim. 2. 17. they are vaine talkers and deceivers of mindes who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition being as naturall bruit beasts made to be taken and destroyed 2 Pet. 2. 1. 12. Of such the Lord complaineth Many Pastors have corrupted my Uineyard Ier. 12. 10. for Heb. and which word is often used in stead of for as in Psalm 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes or bring forth the tender grape This reason sheweth the love and care of God towards his Churches and people that are fruitfull If they beare wild grapes in stead of wholesome fruit he will take away the hedge of his vineyard and it shall be eaten up Esay 5. 4. 5. Every branch in Christ that beareth not fruit his Father the Husbandman taketh it away and every branch that beareth fruit hee purgeth it that it may bring forth more fruit Iohn 15. 1. 2. and when the fruit is young and tender hee hath care to preserve and cherish the same Vers. 16. is mine Here the Spouse professeth the joyfull communion betweene Christ and her which shee now feeleth renewed after her soule sicknesse Christ is ours when by faith wee apply him and all his graces his death resurrection ascension intercession c. unto our selves as our owne Because we thus judge that if one died for all then are all dead 2 Cor. 5. 14. I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me c. Gal. 2. 20. And we have knowne and beleeved the love that God hath to us 1 Ioh. 4. 16. and I his by the covenant of his grace as it is written I entred into covenant with thee saith the Lord God and thou becamest mine Ezek. 168. Or as the former branch signified her faith to justification so this latter her sanctification whiles by holinesse of life she giveth her selfe to Christ in all obedience to doe his will Rom. 6. And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Ioh. 4. 13. feedeth among the Lilies this signifieth the continuance and increase of grace for that faith and holinesse might be increased daily Christ by his Spirt and by the ministery of his word feedeth his flocke among the faire sweet and comfortable Lilies of the scriptures and in the communion of the Saints which are like Lilies among thornes v. 2. V. 17. Untill the day dawne or untill the day blow or breath forth to wit light as appeareth by that which followeth the fleeing of shadowes Although it may have reference to the blowing of the wind at the breake of the day The like speech is used again in Son 4. 6. the shadows flie that is the darknesses of the night flee as on the cōtrary when the day goeth away the shadowes of the evening are said to be stretched out Ier. 6. 4. turn-about to wit unto me have respect unto and care of me it is a request of comfort from Christ as David saith Thou didst much increase my greatnesse and didst turne about and comfort me Psalme 71. 21. The Spouse here in the night and darknesse of her tribulation and tentation desireth Christ to bee ready at hand for her helpe by the comfort of his Word and Spirit The night and shadowes thereof doe signifie either the darknesse of ignorance and sinne when the truth and way of God is not knowne Ephes. 5. 8. 1 Iohn 1. 6. Mich. 3. 6. or the time of trouble and persecution Lament 3. 1. 2. the day is the time of knowledge holinesse comfort peace and joy 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or breake of this day is the sense and feeling of inward joy and comfort by the Word and Spirit as the Apostle willeth us to take heed unto the sure word of prophesie as unto a light that shineth in a darke place untill the day dawne and the day starre arise in our hearts 2 Peter 1. 19. the fleeing of the shadowes is the removing away of blindenesse ignorance sinfulnesse misery trouble which God beginneth to his people in this life and continuing till the end when the day of the Lord and the day of Christ shall appeare 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light and joy to the faithfull to a Roe for swiftnes to help me and pleasantnesse to delight me see the notes on vers 9. fawne of the Hindes or of the Harts that is a yong Hart see vers 9. of Bether or by interpretation of division of partition This seemeth to be the place called also Bithron which was on the outside of Iordan 2 Samuel 2.
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-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
or but my heart watcheth or is awake The heart meaneth the inner man the spirit or man as he is regenerate opposed to the flesh or outward man Rom. 2. 28. 29. and the flesh and spirit even in Gods children doe lust one against another that wee cannot doe the things that we would Galat. 5. 17. and when the spirit is willing to watch pray c. the flesh is weake Mat. 26. 41. Whereas therfore her heart waked while she slept it signified that shee gave not her selfe wholly to this negligence but as the wise virgins had their lamps burning whiles all slumbred and slept when the lamps of the foolish were gone out Mat. 25. 4. 5. 8. so shee now had given her selfe to fleshly case but had her heart and spirit otherwise disposed For when the whole man addicteth it selfe to any thing the heart also is adjoyned as Solomon saith I compassed about I and my heart to search and to seeke out wisedome Eccles 7. 25. that knocketh or that beateth to wit at the doore Shee telleth the love and care of her beloved who would not let her rest in the bed of worldly ease but exciteth her to holy duties by receiving him the spirit of his grace Christs voice is uttered by preaching of his Gospell calling to repentance faith and obedience Hebr. 3. 7. 8. 15. and 4. 2. His knocking signifieth a more earnest provocation and desire to be let in Matth. 7. 7. Luke 13. 25. and it may imply his chastisements also whereby hee would call her â—o repentance as hee saith to the Church in Laodicca when it was fallen to bee neither cold nor hot As many as I love I rebuke and chasten be zealous therefore and repent Behold I stand at the doore and knocke Revel 3. 19. 20. open to me God openeth doores to us when hee bestoweth his blessings on us Psal. 78. 23. 24. Esa. 45. 1. 2. 3. and spiritually when he giveth grace to utter his word and to beleeve the same Col. 4. 3. Act. 14. 27. So wee open the doore unto him when wee give him entrance into our hearts he calling upon us by his word and workes when we repent beleeve and accept Christ with his graces c. Rev. 3. 20. my sister my love c. these titles given unto the Church even in her infirmity shew what affection he bare unto her and how he esteemed of her notwithstanding her sinnes which he imputeth not but looketh upon her graces which he had endued her with as if she were perfect vndefiled filled with dew or full of dâ—w This head of Christ which in verse 11. is lâ—â—ened to most fine gold here filled with dew seemeth to meane his manifold troubles which he suffered for her sake not onely in his owne person while he was on earth but in his Servants and Ministers who are often troubled on every side perplexed persecuted cast downe alwaies bearing about in the body the dying of the Lord Iesus c 2 Cor. 4. 8. 9. 10. Thus Christ commeth in the darke night of affliction to awake her and to communicate himselfe and his graces with her For a man to be wet with the dew of heaven is a signe of misery Dan. 4. 25. so is raine where there is no covert Esa. 4. 6. and drops or droppings likewise signifie troubles Amos 6. 11. But dew and raine upon the land maketh it fruitfull so is Christ by his doctrine to his Church Psal. 72. 6. Hos. 14. 5. Deut. 32. 2. And in this sense some take it here as if Christ came unto her full of the dew of blessings to inrich her The Chaldee paraphrast applieth this verse to the Iewes captivity and Gods calling them to repentance thus After all these words the people of the house of Israel sinned and he delivered them into the hand of Nebuchadnezar King of Babylon who led them into captivity and in the captivity they were like to a man asleepe that cannot wake out of his sleepe And the voice of the Holy Ghost admonished them by the hand of the Prophets and stirred them up from the sleepe of their heart The Lord of all the world spake and thus he said Turne by repentance open thy mouth and make request and laud me my sister my love the congregation of Israel which art like a dove in perfection of thy workes for the haire of my head is filled with thy teares as a man whose haire of his head is wet with the dew of heaven and my hairy lockes are filled with the drops of thine eyes as a man whose hairy lockes are full with the drops of raine that descend in the night Vers. 3. how shall I put it on that is I cannot put it on without trouble and reluctation of my flesh The like phrase God used in Hos. 11. 8. How shall I give thee up Ephraim c. how shall I make thee as Admah c. that is I cannot utterly destroy thee as I did those Cities such is my compassion towards thee The Spouse here telleth her answer to Christ how she made excuses and delayes and that she could not presently admit him as the friend answereth in Luke 11. 7. Trouble mee not the doore is now shut and my children are with mee in bed I cannot rise and give thee The keeping on of clothes is a signe of care and watchfulnesse Neh. 4. 23. so shee now in the absence of her Lord should have had her loynes girded about her light burning her selfe waiting for his returne that when he came and knocked she might open to him immediately Luke 12. 35. 36. But she had not onely ungirded but put off her coat and washed her feet so composing her selfe to a setled rest in her bed and in stead of watching sleepeth in stead opening the doore driveth him away through her neglect and sloath washed my feet another signe that shee had betaken her selfe to rest for in those hot countries where usually they went bare footed they washed their feet from soile and sweat after travell which she now having done could not as shee pretended without fouling them againe open to her beloved Such worthlesse excuses doth our flesh alledge the time is unseasonable the night is cold and dampe the weather wee we cannot arise to intertaine Christ without trouble and detriment So the people that dwelt in their sieled houses said the time is not come that the Lords house should be built Agg. 1. 4. 2. The slothfull saith A Lyon is in the way a Lyon is in the streets Prov. 26. 3. and The sluggard will not plow by reason of the cold Prov. 20. 4. The Chaldee here paraphraseth thus The Congregation of Israel answered before the Prophets Loe now I have put off from me the yoake of his precepts and have served the erroneous idols of the peoples and how can I have the face to turne againe unto him The Lord of the world answered them by the hand of the Prophets
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