the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall â—allow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thâ—â— shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maâ—â— for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come â—igh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where 〈◊〉 put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
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
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 〈…〉
cups and two knops and two flowers in the branch of the Candlesticke Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlesticke Num. 8. 4. And it had three feet And three other knops were on the branch of the Candlestick from which knops there proceedeth six branches three on the one side three on the other and in every of them branches were three bowles and a knop and a flower and all made like Almonds So there were in all two and twenty bowles and nine flowers and eleven knops And they all were requisite so that if there wanted one of these two and fortie it hindred all the rest The bowles were like the cups of Alexandria wide at the mouth and narrow at the bottome The knops were like the apples or heads of leeks somewhat long like an egge The flowers were like the flowers of Ammudinis which are like a dish whose lip is doubled on the outside The height of the Candlestick was eighteene handbredths that is three cubits The feet and the flower were three hand-bredths then two handbredths smooth then a hand-bredth wherein was a bowle a knop and a flower Then two handbredths smooth then a handbredth knop and out of it issued two branches one on this side and another on that which went up as high as the Candlesticke Then an handbredth smooth and an hand-bredth knop with two branches issuing out of it as high also as the Candlesticke Then an handbredth smooth an handbredth knop with two branches issuing from it as high as the Candlesticke Then two handbredths smooth so there remained three handbredths wherein were three bowles a knop and a flower And there was a stone before the Candlesticke wherein were three steps on which the Priest stood and trimmed the Lampes and upon it he set downe the vessell of oyle and the tongs and the snuffe-dishes when he trimmed the Lamps Other things touching the manner of trimming them and the measure of oyle in every one are noted on Exod. 27. 21. This Candlesticke figured the Law of God shining in the Tabernacle of his Church with the oyle of grace in the seven lampes which are the seven spirits of God Rev. 4. 5. The Commandement is a Lampe and the Law a light Prov. 6. 23. so is the propheticall word as a light shining in a darke place 2 Pet. 1. 19. And as the Candlesticke was of solid beaten worke and the oyle of beaten olive Levit. 24. 2. so is the preaching and practise of the Law laborious and with much affliction 2 Tim. 1. 8. and 2. 3. And the worke of Christ and of his Ministers was signified by the Priests continuall ordering and trimming of these Lamps the lighting of one Lamp from another shewed the opening and inlightning of one place of Scripture by another and the middle Lampe lighted from the fire of the Altar signified that the fountaine of all light and knowledge commeth from Christ who hath the seven spirits of God Revel 3. 1. figured by the seven lamps of fire Rev. 4. 5. The varietie of cups knops and flowers taught the sundry things that are in the scriptures histories precepts prophesies parables c. And as seven is the number of perfection so by the seven branches and lamps the full perfection of the Scriptures is shewed which are able to make us wise unto salvation through the faith which is in Christ Iesus and perfect throughly furnished unto every good worke 2 Tim. 3. 15 16 17. This Candlestick might also be a figure of the Church shining as lights in the world and holding forth the word of life Phil. 2. 15 16. as the seven golden Candl-sticks in Revel 1. 20. were the seven Churches in Asia in the middest of which Christ our great high Priest walked to order their light and to powre the oyle of his grace into their lamps which Church is in nature one in Christ though it hath many particular Churches as branches out of one stocke the chiefe branch whereof was the Church of Israel from whose light we all receive light they having first received the Oracles of God See Rom. 3. 2. and 11. 16 17 18 c. 2 Pet. 1. 19. So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick whose lamps are filled with oyle from two olive trees Zach. 4. Rev. 11. and Iohn the Baptist a preacher of the word of grace is called a burning and shining lamp Ioh. 5 3 5. the patterne Hebr. the shew or vision appearance that is the patterne shewed as Exod. 25. 40. This teacheth that no other ground or forme of doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. Eccl. 12. 11 12. Vers. 6. Levites the residue of the tribe of Levi besides the Priests whose consecration is described in Levit. 8. unto whom the other Levites were adjoyned to assist them in the service of Gods Sanctuarie as was signified before in Num. 3. 6. c. but their consecration is shewed in this chapter from among the sonnes hereupon the Levites as in office so in name are distinguished from the other Israelites as are also the Priests from the Levites 1 Chron. 9. 2. the Israelites the Priests the Levites and the Nethinims cleanse them or purifie them after the manner following This though it were the dutie of all the people to be cleane and pure when they came to the Sanctuary 2 Chron. 23. 19. 2 Cor. 7. 1. yet in speciall manner it belonged to the ministers which did beare the vessels of the Lord Esai 52. 11. Ezr. 6. 20. so the Apostles among other graces wherby they approved themselves as the ministers of God nameth one to be by purenesse 2 Cor. 6. 4. 6. Verse 7. Sin-water that is the water of purification from sin which was made with the ashes of an heiffer whereof the Law is after given in Nuâ— 19. As the sacrifice that maketh expiation for 〈◊〉 is called the sin offring so this purifying water is called the water of sinne which the Greeke expoundeth the water of purification And this water sprinkled on the uncleane sanctified to the purifying of the flesh but figured the bloud of Christ which purgeth the conscience from dead workâ— to serve the living God Heb. 9. 13 14. all their 〈◊〉 in Greeke all their body that is shave off all theâ—r haire which was another signe of purification as in the cleansing of the Leper he shaved off all his haire Lev. 14. 8 9. and in the cleansing of the polluted Nazirite Num. 6. 9. So the Levites which were in themselves as lepers that is sinners are cleansed through faith in Christ. their clothes their garments an other rite used in purifying the uncleane Exod. 19. 10. Levit. 14. 9. and 15. 5. By these three rites were signified the purifying from
signifieth From is sometime put for unto by the interpretation of the Holy Ghost himselfe as from Baale of Iudah 2 Sam. 6. 2. is by another Prophet explained to Baalah 1 Chron. 13. 6. So the Deliverer shall come from or out of Sion Rom. 11. 26. is the same that hee shall come unto Sion Esay 59. 20. Min hashamajim from heaven 2 Chron. 6. 21. is El hashamajim unto or in heaven 1 King 8. 30. Thus Mikkedem is to the East or Eastward Gen. 13. 11. Mitstsâ—phon is Northward 1 Sam. 14. 5. and sundrie the like Sinai is a mountaine in Arabia Gal. 4. 25. where God gave his Law Exod. 19. from or out of that mountaine God came unto Israel and as the Chaldee interpreteth was revealed there unto them and from thence came with his people to conduct them towards Canaan Or came unto Sinai and to his people there And this is the first chiefe blessing unto Israel Gods Law Tabernacle Statutes and Iudgments given them at Sinai after which hee called them to journey towards the Land of promise Deut. 2. 6 7. rose up as the Sunne ariseth for of that rising the Hebrew word is properly used The Chaldee translateth it the brightnesse of his glory from Seir appeared unto us So Esaias prophesying grace to the Church saith The glory of Iehovah is risen as the Sunne upon thee And of the heavenly Ierusalem which Christ hath built it is said The Citie hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Rev. 21. 23. from Seir the mountaine of the Edomites Deut. 2. 4. 5. As Israel compassed Edoms land they were stung with fiery serpents for their murmuring then God appointed the Brazen serpent a figure of Christ to be set up to heale them Num. 21 4. 9. And here was a second degree of grace whereby God shined unto them as he doth unto us by his Gospell after wee have beene under the Schoolemaster of his Law Rom. 7. 4 25. Gal. 3. 23 24 26. unto them or unto him meaning Israel therefore the Chaldee expoundeth it unto us shined forth or shined bright and cleare as the Sunne shineth in his strength This word is used for the cleare manifestation of Gods power in saving his people or punishing their enemies Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth hee hastened from mount Pharan the Chaldee hee was revealed in his might upon mount Paran Pharan or Paran the name of a mount and of the wildernesse of the Ismaelites Gen. 21. 21. thorow which Israel travelled Num. 10. 12. Neere it Moses by the Spirit of God explained the law more cleerly repeated this booke of Deuteron Deut. 1. 1 c. So the Prophet after speaketh the Holy one came from mount Pharan Selah Habak 3. 3. Some of the Hebrewes understand these things otherwise thus Hee rose up from Seir unto them that is to the sonnes of Esan that they might receive the Law but they would not From thence hee went to the sonnes of Ismael that they might receive it but they would not And then he came unto Israel R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place and R. Eliezer in Pirkei chap. 41. But unto us it sheweth the third degree of Gods grace who after wee are come unto Christ by faith doth sanctifie us by his Spirit informing us in his truth and waies and so prepareth us to enter into his heavenly rest as by Moses he prepared Israel to enter into the Land of Canaan Rom. 8. 2 3 11. Gal. 3. 2 14. and 4. 6. and 5. 16 18 of Saints Hebr. of sanctitie meaning spirits of sanctity which Ionathan in his Thargum expoundeth holy Angels So Stephen saith that Israel received the Law by thy disposition of Angels Act. 7. 53. and Paul calleth the Law the word spoken by Angels Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels Heb. 12. 22. which are all ministring spirits sent forth to minister for them who shall bee heires of salvation Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites as in v. 3. with whom or for whom God came from Sinai from his right hand to wit went or at his right hand was the fire of the Law or of the ordinance Hebr. Esh dath of which word Dath the Greekes borrowed their word Tatto to order or ordaine the Legall fire or the fiery Law and it is so called because the Lord spake those words out of the midst of the fine Deut. 5. 22. and to shew the nature and effect of the Law which is like fire Ier. 23. 29. The Greeke translateth it Angels Angels with him the Chaldee thus his right hand wrote out of the midst of fire the Law he gave unto us Answerable to this Legall fire is that fire of the Law of the Spirit which was given with cloven tongues like fire Act. 2. 3 4. The Hebrewes say by tradition that the Law appeared written with blacke fire upon white fire before the Lord. R. Moses Gerundens and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous Vnto us the fire of the Law is the Spirit of God whiles wee being baptized with the holy Spirit and with fire Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus made free from the Law of sinne and death Rom. 8. 2. Vers. 3. Yea the lover of the peoples that is yea or certainly hee loveth or thou O God lovest the peoples or protectest them The Hebrew Chobeb signifieth a loving embracing or hiding as in the bosome and so implyeth Love and Protection And the peoples are meant of the tribes of Israel as in Iudg. 5. 14. after thee Benjamin among thy peoples and in Act. 4. 27. the peoples of Israel The Greeke translateth And he spared his people the Chaldee yea he loved them for tribes that is of his love chose and disposed them to be tribes It may imply also the strangers converted unto God And now in Christ there is neither Iew nor Greeke neither bond nor free for we are all one in him Gal. 3. 28. all his Saints that is the Saints of Israel as the Chaldee expoundeth all the Saints of the house of Israel Or the Saints of God as in Psal. 34. 10. Feare Iehovah yee his Saints So his Saints may be used for thy Saints as his commandements Dan. 9. 4. for thy commandements see the notes on Deut. 5. 10. in thine hand in thy power and custody under thy guidance care and protection Hand is often for power so the Chaldee here translateth with power hee brought them out of Egypt and in the hand is under the guidance and direction Num. 4. 28 33. so the Greeke here translateth and all the sanctified ones are under thine hand It noteth the safety of Gods
of the Spirit which they that beleeve on him should receive Ioh. 7. 38. 39. streaming running flowing or streames from Lebanon It hath reference to the streames of Iordan which river began at the foot of mount Lebanon and ran along through the holy land watering the same This similitude is amplified in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie which was built of the Cedars of Lebanon ran along Galilee and to the plaine and into the sea c. and every living thing that moveth whithersoever the rivers come shall live c. and every thing shall live whither the river commeth So in Revel 22. 1. out of the throne of God and of the Lambe Christ a pure river of water of life proceedeth Vers. 16. Stirre-up or Raise up thy selfe thou North winde A fourth blessing upon the garden of Christs Church that it is blowne upon by the windes to refresh it to cleanse the aire of it and to make it more fruitfull And though the North and South windes be of contrary qualities as cold and hot moyst and dry yet are they both fitting for her estate which sometime needeth sharp reproof and sometime calme and gentle consolation But he mentioneth not the East winde because that is often used in signe of wrath to blast burne and destroy the fruits as Ezek. 17. 10. and 19. 12. Hos. 13. 15. Gen. 41. 6. blow upon my garden The garden being Christs as the words following manifest the Lord who bringeth forth the winde out of his treasuries Psal. 135. 7. speaketh unto it to blow signifying hereby the ministration of his word and spirit bestowed on his people for their further good that they have not onely the waters of holy Scripture but the lively graces also of Gods Spirit to quicken them So in Ezek. 37. 9. the Prophet was willed to prophesie unto the winde and say thereunto Come from the foure windes O winde and blow upon these slaine that they may live And the efficacie of the Spirit of God is resembled by the winde in Ioh. 3. 8. and doctrines are windes in Ephes 4. 14. and the restraint of Gods graces by wholesome doctrine is signfied by foure Angels holding the foure windes of the earth that the wind should not blow on the earth nor on the sea nor on any tree Rev. 7. 1. spices thereof may flow that is the fruits may ripen and be abundant for by the gracious gifts of the Spirit breathing upon the Church corruption is purged away the soules are refreshed quickened comforted and all graces doe increase 1 Cor. 2. come into his garden and eat The faithfull acknowledging both themselves and theirs to be Christs doe desire that hee would come and accept the fruits and graces of his owne Spirit with which and for which hee is to be honoured So the offrings unto God are called his bread Num. 28. 2. the good workes of Christians are called fruits Ioh. 15. his acceptation of those fruits and communication of further grace is signified by mutuall supping together Rev. 3. 20. and thus the Lord rejoyceth in his workes Psal. 104. 31. fruit of his precious things that is the fruit of his precious graces or his precious fruits so that now the Church is not like Israel of old an empty vine which brought forth fruit unto himselfe Hos. 10. 1. or bare wilde grapes even grapes of gall and bitter clusters Esa. 5. 2. Deut. 32. 32. but is filled with the fruits of righteousnesse Phil. 1. 11. and walketh worthy of the Lord unto all pleasing being fruitfull in every good worke Col. 1. 10. and hath her fruit unto holinesse and the end everlasting life Rom 6. 22. The Chaldee paraphrast applieth this to the service of God under the Law saying Let the beloved God come into the house of the Sanctuarie and accept with favour the oblations of his people CHAPTER V. IAm come to my garden my sister my spouse I have gathered my myrrh with my spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drink and drinke-abundantly O beloved I sleepe and my heart waketh it is the voice of my beloved that knocketh Open to mee my sister my love my dove my perfect-one for my head is filled with dew my locks with the drops of the night I have put-off my coat how shall I put it on I have washed my feet how shall I defile them My beloved put in his hand by the hole of the doore and my bowels made a troubled-noise for him I rose-up to open to my beloved and my hands dropped myrrh and my fingers passing myrrh upon the handles of the locke I opened to my beloved and my beloved had withdrawne himselfe was passed away my soule went-forâ—h because of his speech I sought him and I found him not I called him and hee answered me not The Watchmen that went about the citie found mee they smote mee they wounded mee the watchmen of the walles tooke my veile from on me I adjure you O daughters of Ierusalem if yee finde my beloved what shall ye tell him that I am sicke of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou dost so adjure us My beloved is white and ruddie having-the-banner above ten-thousand His head the fine-gold the solid-gold his lockes curled blacke as a Raven His eyes as doves by the streames of water washing in milke sitting in fulnesse His cheekes as a bed of spice flowers of sweet-odours his lippes Lilies dropping passing myrrh His hands rings of gold filled with the Chrysolite his bowels bright yvorie overlaid with Saphires His legges pillars of marble founded upon sockets of solid-gold his countenance as Lebanon choice as the Cedars His palate sweetnesse and hee is altogether desires This is my beloved and this is my friend O daughters of Ierusalem CHAPTER V. My sister O my Spouse I am entred Into my garden I have gathered My Myrrh together with my spices-sweet My honey-combe did with my honey eat I drunke my wine with my milke friends eate yee Drinke O beloved and drinke-plenteously I am asleepe and yet my heart waketh The voice of my Beloved that knocketh Open thou unto me my sister deere My love my dove my perfect-one sincere For my head is with dew replenished My locks with drops that from the night proceed I dofft my coat how shall it on againe I washt my feete how shall I them distaine Put in his hand by 'th hole did my beloved And for him were my bowels troublous-moved To open to my Loved I rose-up And my hands myrrh my fingers eke did drop Passing-sweet myrrh the locke handles upon Open I did to my beloved-one And my beloved had himselfe drawn-backe Was past my soule went-forth for that he spake I did him seeke and yet I found him not I called him yet I no answere-got The
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
God sent the Prophets following yea his owne Son and his Apostles to open and explaine the mysteries which Moses had closely and briefly penned that now by their helpe through the Spirit of the Lord we may all d 2 Cor. 3. 17. 1â— with unveiled face behold as in a glasse the glory of the Lord and perceive how the law was given by Moses but e Ioh. 1. 17. grace and truth is come by Iesus Christ. The literall sense of Moses Hebrew which is the tongue wherein he wrote the Law is the ground of all interpretation and that language hath figures and propieties of speech different from ours those therefore in the first place are to be opened that the naturall meaning of the scripture being knowne the mysteries of godlinesse therein implied may the better be discerned This may be attained in a great measure by the scriptures themselves which being compared doe open one another For darke and figurative speeches are often explained as When God saith I live Num. 14. 21. 28 this we are to understand as an oath for elsewhere he saith I have sworne by my selfe Esa. 45. 23. and to expresse this Paul alledgeth it I live saith the Lord Rom. 14. 11. Also when he saith I am the Lord that healeth thee Exod. 15. 26. hereby he intendeth the pardoning of our sinnes for where other scriptures speake of healing his people Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted the forgiving of their sinnes Mark 4. 12. So he rolled himselfe on the Lord Psal. 22. 9. is in plainer speech he trusted Math. 27. 43. and Christ who should be an ensigne of the peoples Esa. 11. 10. is under that phrase prophesied to rule over the nations Rom. 15. 12. When Moses saith God smote the Sodomites with blindnesses Gen. 19. 11. he meaneth very great or extreame blindnesse noted by that word in the plurall number as where the Prophet mentioneth weeping of bitteruesses Ier. 31. 15 the Apostle expoundeth it weeping and great mourning Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord Deut. 6. 13. under it he implieth the confession of his name and truth as when another Prophet speaketh in like sort of swearing Esa. 45. 23. Paul expoundeth it Confessing unto God Rom. 14. 11. Oft times we shall see in Moses and the Prophets a defect of words which reason teacheth are to be supplied as Adam begat in his likenesse Gen. 5. 3. that is begat a sonne The Scripture sheweth us to supply such wants as I the God of thy father Exod. 3. 6 that is I am the God Mat. 22. 32. Samuel saith Vzza put forth to the Arke 2 Sam. 6. 6. another doth explaine it Vzza put forth his hand to the Arke 1 Chron. 13. 9. One Prophet writeth briefly I with scorpions 2 Chron. 10. 11. another morefully I will chastise you with scorpions 1 King 12. 11. One saith no more but in the ninth of the moneth 2 King 25. 3. another supplieth the want thus In the fourth moneth in the ninth of the moneth Ierem. 52. 6. So thy servant hath found to pray 1 Chro. 17. 25. that is hath found in his heart to pray 2 Sam. 7. 17. and many the like Here men may see the reason why translators doe sometime adde words which are to be discerned by the different letter for the originall tongue affecteth brevity but we desire and need plainnesse of speech Yea this may helpe in weighty controversies as Iesus tooke bread and blessed and brake Matth. 26. 26. here some imagining a tranfubstantiation of the bread blame those that translate he brake it as adding to the scripture whereas such additions are necessarily understood many a hundred time in the Bible and the same Apostle else-where saith Christ blessed and brake Matth. 14. 19. when another writeth he blessed them and brake Luk. 9. 16. which a third Evangelist explaineth he blessed and brake the loaves or bread Mark 6. 41. againe hee saith a man shall leave father and mother Matth. 19. 5. when Moses plainely saith his father and his mother Gen. 2. 24. But such usuall defects all of any judgement will soone understand On the other hand but more seldome there is an abundance of words though not in vaine which in other languages may be made fewer and the holy Ghost approveth it As where Moses writeth a man a prince Exod. 2. 14. Stephen saith onely a prince omitting the word man Act. 7. 27. So one Prophet saith men shooters 1 Sam. 31. 3. another saith but shooters 1 Chron. 10. 3. Esay saith a man of his counsell Esa. 40. 13. Paul abridgeth it his councellor 1 Cor. 2. 16. And one said saying on this manner 2 Chron. 18. 19. or one said on this manner 1 King 22. 20. with sundry other of like sort But the change of names words and letters as also of number time person and the like is very frequent and needfull to be observed As Moses calleth a man Iob Gen. 46. 13. elsewhere hee nameth him Iashub Num. 26. 24. Ashbel Gen. 46. 21. is by another Prophet named Iediael 1 Chron 7. 6. Nebuchad nezer 2 King 25. 1. is also Nebuchad-rezar ler. 52. 4. Iether an Ismaelite by nature 1 Chro. 2. 17. is Iithra an Israelite by grace 2 Sam. 17. 25. Hoshea is called also Iehoshua Numb 13. 16. and Ieshua Ezra 3. 2. in Greck Iesus Act. 7. 45. So enemie 1 King 8. 37. 44. is written enemies 2 Chron. 6. 28. 34 iniquitie Ier. 31. 34. is iniquities Heb. 8. 12. And contrariwise Matthew saith they brought the Asse and the colt and put on them their clothes and set Iesus upon them Matth. 21. 7. which Marke sheweth to be meant of the Colt only and that Iesus sare upon him Mâ—k 11. 7. So the theeves are said to revile Christ Matth. 27. 44. when one of them did it Luk. 23. 39. Likewise heare ye but understand not Esa 6. 9. or ye shall heare but shall not understand Act. 28. 26. and the way before me Mal. 3 1. or the way before thee Matth. 11. 10. Smite thou the sheepheard Zach. 13. 7. which Christ citeth thus I will smite the sheepheard Matth. 26. 31. and I tooke the thirtie peeces of silver Zach. 11. 13. or they tooke them Matth. 27. 9. Of which changes there are many and of great use throughout the Scriptures Questions are as in other languages so in the holy tongue used for carnest affirmations deprecations denials forbiddings wishes and the like as when the people said Why should we dye Deut. 5. 25. it was both an asseveration that they should dye and a prayer against it The Scripture openeth it selfe as why doth he speake blasphemies Mark 7. 2. which another Evangelist writeth this man blasphemeth Math. 9. 3. And art thou come to torment us Mat. 8. 29. wherein was implied I pray thee torment me not Luk. 8. 28. So are they not written 2 King 20. 20. is affirmed behold
And this Minde is the Lords candle searching all the toward roomes of the belly Prov. 20. 27. The Hebrew lives is by the holy Ghost translated in Greeke life Act. 2. 28. from Psal. 16. 11. and it is so 〈◊〉 in the forme plurall because in life there are ma 〈…〉 operations changes occurrences c. that doe fall out and men or Adam which Paul openeth thus the first man Adam 1 Cor. 15. 45 was or was to that is become a living soule The word to as it is often expressed so is it sometime omitted in the Hebrew text◠as 〈◊〉 Chron. 18. 21. I will be to or for a lying spirit which in 1 King 22. 22. is written I will be a lying spirit unto this living soule Paul opposeth the second Adam Christ who is a livemaking spirit 1 Cor. 15. 45. where he compareth living or quicke with livemaking or quickning soule with spirit as also the souly or naturall body with the spirituall verse 44. 46. So by living soule here is meant the naturall estate of life in this world where men doe eat and drinke procreate children c. which in the world to come shall be otherwise when this animalitie or souly state shall be changed into spiritualtie As for the terme of this our souly or naturall life it dureth while our breath is in us and the spirit of God in our nostrills Iob 27. 3. for the breath of the Almighty giveth us life Iob 33. 4. And here for a living soule the Chaldee translateth speaking that is reasonable because man hath a soule reasonable wherby he speaketh so differing from dumbe beasts Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say the forme of the inferiour Adam mystically signified the forme of the superiour Adam R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus The first man is of the earth earthly the second man is of the Lord from heaven 1 Cor. 15. 47. V. 8. a garden called hereupon the garden of Iehovah Gen. 13. 10. the Greeke translateth it a paradise which name is borrowed from the Hebrew pardese that signifieth an orchard Song 4. 13. Eccles 2. 5. This place for the pleasantnesse of it is made a figure of heaven named paradise in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ Revel 21. 22. So the Hebrew Doctors gathered from Song 4. 12. that this garden signified the Church of Israel R. Menachem on Gen. 2. 8. in Eden a countrie in the upper part of Chaldea mentioned in Esa. 35. 12. Ezek. 27. 23. and other where Eden signifieth Pleasure of it the Greekes name Pleasure Hedone and the name sheweth it to bee the pleasantest part of the world wherefore comparisons are made by it Esa. 51. 3. Ezek. 31. 16. 18. Vers. 9. desireable that is goodly pleasant tall excellent as Cedars and the like See Ezek. 31. 8. 9. 18. tree of life which was continually flourishing and fruitfull unto which the scripture seemeth to have reference in describing the spirituall Paradise under the Gospell mentioning the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the nations Rev. 22. 2. This was unto Adam a symbolicall tree a signe not onely of a blessed naturall life in Paradise for a time but of a spirituall life after in Heaven for ever if he continued in obedience to his Creator For as the bread of life is that which giveth life eternall to them that eate of it Ioh. 6. 48. 50. 51. so this tree of life signified the like as God himselfe after sheweth Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden the Greeke sayth of the paradise which the Holy Ghost followeth in Rev. 2. 7. saying to him that overcommeth I will give to eate of the tree of life which is in the midst of the Paradise of God The word midst often signifieth no more then within as in Gen. 41. 48 amidst the same City that is within the same So in the midst of thornes Luke 8. 7. is among or into the thornes Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden that is within it Gen. 3. 3. the knowledge of good and evill so named because of Gods law which forbad man to eate of this tree should teach what is good and evill be a rule of obedience shewing mans goodnesse and righteousnesse if he did obey as Deut. 6. 25. or his evill if he did transgresse for the knowledge of sinne is by the law Rom. 3. 20. Also knowledge is used for sense or experience Gen. 12. 12 Song 6. 11. Esay 59. 8. and sometime for most neere union and conjunction Gen. 4. 1. and this tree might so have the name of the event because Adam by eating of it brought evill into the world was commingled and defiled with it and felt the misery of it in his owne conscience experience Gen. 3. 6. 7. The Greeke translateth a tree to know that which may be knowne of good and evill and the Chaldee thus a tree of whose fruit they that eate shall know the difference between good and evill So in Thargum Ierusalemy likewise Vers. 10. to water From this river and the use of it in Paradise the Scripture speaketh of Gods spirit and graces in his Church as the pure river of the water of life Rev. 22. 1. the river of God full of waters Psal. 65. 10. the river whose streames make glad the city of God Psal. 46. 5. See Iohn 7. 38. 39. was to that is became into foure heads meaning foure beginnings of other rivers Vers. 11. Pison or as in the Greeke Phison it is so called of the multitude or increase of waters The Scripture elsewhere speaketh not of it compasseth This word is sometime used for turning and passing along by though not round about as in Ios. 15. 3. and 16. 6. where the Greeke translateth it perieleusetai passe by and so it may be taked here Havilah in Greeke Evilat This was the name of two men one the sonne of Cush the sonne of Cham the sonne of Noe Gen. 10. 7. the country where hee dwelt was called by his name and that is it here mentioned and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the sonne of Ioktan the sonne of Heber of the race of Sem sonne of Noe Gen. 1029. His countrie befell him in the East Indies Vers. 12. good that is fine precious so in 2 Chr. 3. 5. Bdelium the name of a tree and of a sweet gumme that runneth from it The Hebrew name is Bedólach and some thinke it to bee a kind of Pearle the Manna was like unto it and the colour white Num. 11. 7. Exod. 16. 31. Beryll a precious stone called in Hebrew Shoham which the Greeke in Exod. 28. 20. translateth a Beryll the Chaldee calleth it
ANd it was when men began to multiply on the face of the earth and daughters were borne unto them That the sonnes of God saw the daughters of men that they were faire and they tooke unto them wives of all which they chose And Iehovah said My spirit shall not strive with man for ever for that he also is flesh and his dayes shall be an hundred and twentie yeeres There were Giants in the earth in those dayes and also after that when the sonnes of God went-in unto the daughters of men and they bare children to them they were mighty men which were of old men of name And Iehovah saw that the wickednesse of man was much in the earth and every imagination of the thoughts of his heart was onely evill every day And it repented Iehovah that he had made man on the earth it grieved him at his heart And Iehovah said I will blot-out man whom I have created from the face of the earth from man unto beast unto the creeping-thing and unto the fowle of the heavens for it repenteth me that I have made them But Noe found grace in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THESE are THE GENERATIONS OF NOE Noe was a just man perfect in his generations Noe walked with God And Noe begat three sonnes Sem Cham and Iapheth And the earth was corrupt before God and the earth was filled with violent-wrong And God saw the earth and loe it was corrupt for all flesh had corrupted his way upon the earth And God said unto Noe An end of all flesh is come before me for the earth is filled with violent wrong from the face of them and behold I destroy them with the earth Make for thee an Arke of Gopher trees nests shalt thou make in the Arke and shalt pitch it within and without with pitch And this the fashion which thou shalt make it of three hundred cubits the length of the Arke fifty cubits the bredth of it and thirty cubits the height of it A cleare-light shalt thou make to the Arke and in a cubit shalt thou finish it from above and the doore of the Arke shalt thou set in the side thereof with lower second and third stories shalt thou make it And I behold I doe bring the Flood of waters upon the earth to destroy all flesh which hath in it the spirit of life from under the heavens every-thing that is in the earth shall give-up the ghost But I will stablish my covenant with thee and thou shalt enter into the Arke thou and thy sonnes and thy wife and thy sonnes wives with thee And of every living thing of all flesh two of every sort shalt thou bring into the Arke to keep alive with thee they shall be male and female Of the fowle after his kinde and of the beast after his kinde of every creeping thing of the earth after his kind two of every sort shall come unto thee to keepe them alive And take thou unto thee of all meat that is eaten and thou shalt gather it to thee and it shall bee for thee and for them for meat And Noe did according to all that God commanded him so did he Annotations MEn Hebr. Adam put generally for men as the Greeke translateth and the last words of this verse doe confirme so the Chaldee saith the sonnes of man The posterity of Kain is hereby meant who increased faster then Seths did and sought so to doe by taking moe wives Gen. 4. 19. Vers. 2. the sons of God the men of the Church of God for unto such Moses saith ye are the sonnes of Iehovah your God Deut. 14. 1. so 1 Ioh. 3. 1. The name God in Hebrew Aelohim is in the forme plurall and sometime Princes are so named Exod. 21. 6. Psal. 82. so the Chaldee here translateth the sonnes of Princes understanding as I thinke Seth and the other Patriarchs daughters of men meaning of Kains posterity that were out of Gods Church Gen. 4. 14. and because they were not borne againe of God by the immortall seed of his word 1 Ioh. 3. 9. 10. 1 Pet. 1. 23. they continued children of the old Adam and naturall man still So Paul saith 1 Cor. 3. 3. walke ye not as men that is as unregenerate men fayre or goodly Hebr. good to weet of countenance as is expressed Gen. 24. 16. the Chaldee translateth it fayre tooke unto them that is tooke to themselves and regarded not the counsell of their godly parents who should by right take wives for their children nor the will of God whose law after forbad such prophane mariages Deut. 7. 3. 4. The like is noted of Esau Gen. 26. 34. 35. and 28. 8. 9. Thus corruption grew in families which they chose that is which they loved and liked following their owne affections So my chosen Esay 42. 1. is interpreted my beloved Mat. 12. 18. and choosing is often used for liking or delighting Ps. 25. 12. and 119. 173. Esay 1. 2. and so the Chaldee translateth it here Into this sinne Solomon also sâ—ll 〈◊〉 King 11. 1. 2. Vers. 3. my spirit This is that holy spirit of Christ by which he preached in the Patriarches and especially in Noe to the disobedient spirits of the olde world 1 Pet. 3. 18. 19. 20. 2 Pet. 2. 5. not strive or not judge that is not contend in judgement for so this word is elsewhere also used Eccles. 6. 10. and may here import both contending by preaching disputing convincing in the mouthes of the Patriarches as Nehem. 9. 30. and by inward motions and checks of conscience which his spirit gave them for their sinnes against which they that struggle fall into the sinne against the holy Ghost despiting the spirit of grace Heb. 10. 29. So the Spirit of God is sayd to be tempted resisted grieved Acts 5. 9. and 7. 51. Esay 63. 10. Ephes. 4. 30. with man or in man implying both the contending of the Prophets outward and of Gods spirit inwardly as before is observed Here the Church declined is called man or Adam to note their corrupt estate The Greek traÌ„slateth it my Spirit shall not continue in these men The Chaldee paraphraseth This evill generation shall not continue before me for ever understanding as it seemeth by the Spirit mans naturall soule and life which God would take away by the Flood he also that is these also which are my peculiar professant people is flesh that is is fleshly not having the spirit but walking after their owne lusts as Iude vers 19. 16. The flesh and the Spirit are also thus opposed Rom. 7. 5. 6. and 8. 8. 9. Gal. 5. 16. 17. So the Chaldee here saith For that they are flesh and their workes evill And this is the state of all men in their first birth for that which is borne of the flesh is flesh Ioh. 3. 6. 120. yeares meaning that so long time by Noes preaching and building the Arke they should have space given them
histories testifie of that salt and dead sea as it was also called And the holy Scripture useth saltnesse for barrennesse Deut. 29. 23. Psal. 107. 34. This judgement of God brought upon one of the goodliest places in all Canaany signifying how that land and inhabitants should for their sinnes be deprived and made barren of all spirituall graces But by the Gospell and spirit of Christ graces are restored as was figured in a vision of waters issuing out of Gods house running into this sea healing the waters of it storing it with live fishes c. Ezek. 47. 1. 8. 9. 11. Vers. 4. served Chedor laomer herein God shewed the truth of Noes prophesie that Canaan should be Sems servant Gen. 9. 26. Chedorlaomer of Sems progeny was chiefe of all these Kings and Lord of the Canaanites Vers. 5. smote that is killed see vers 17. Rephaims or Raphaeans called of the Greeke and Chaldee paraphrast Giants and the Hebrew word is after used for such Deut. 2. 11. and Rapha was the name of a Giant that had foure sonnes Giants in Davids dayes 2 Sam. 21. 16. 22. But these Rephaims were now a people in Canaan Gen. 15. 20. Ashteroth a City in Basan where Og after reigned Ios. 13. 31. Zuzims these the Greeks call strong nations and the Chaldee Mighties Of them we reade not else-where unlesse their name was after changed by the Ammonites into Zamzummims Deut. 2. 20. Emims or according to the Greeke Ommeans these the Caldee calleth Terrible ones and so the Hebrue name signifieth They were a people great and many and tall as the Anakims accounted Giants and by the Moabites were called Terrible Emims Deut. 2. 10. 11. Shaveh or the plaine as the word signifieth of Kirjathaim which was a citie in the Land of Sihon afterwards King of Hesbon see Ios. 13. 19. Vers. 6. Chorites or Chorreans or Chorims a people that dwelt in Seir till Esau and his sonns drove them thence Deut. 2. 22. Gen. 36. 20. c. El-pharan by interpretation the Oke or plaine of Pharan or Paran which was a City by the wildernesse of that name see Gen. 21. 21. Vers. 7. En-mishpat that is by interpretation the Well of judgement and so the Greeke here calleth it the Chaldee nameth it the plaine of the division of judgement So called as it seemeth of Gods judgement or sentence given against Moses and Aaron for sinning at that place see Num. 20. 1. 10. 12. 13. the field that is the country or region so the field of Edom Gen. 32. 3. the field of Moab Gen. 36. 35. the field of Soan Psal. 78. 12. the field of Syria Hos. 12. 12. wherby those countries are meant the Amalekite so called afterward of Amalek son of Esau Gen. 36. 12. Hazezon thamar which the Chaldee calleth Engedi as it is also named in 2 Chron. 20. 2. a Citie in the Land of Canaan which fell to the tribe of Iudah Ios. 15. 62. a fruitfull place of vines Song 1. 13. Vers. 10. had many pits Hebr. pits pits which meaneth many or diuers pits so heapet heapes is many heapes Exod. 8. 14. rankes rankes Mar. 5. 40. for by many rankes fell that is were slaine there as the word also signifieth in Ios. 8. 24. 25. Iudg. 8. 10. and 12. 6. and many other places So there fell of Israel 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written there dyed See after Gen. 25. 18. Vers. 11. the substance or the goods cattell mony c. see Gen. 12. 5. their victuals or their meat the fruits of the land which were both sweet and plentifull made now a prey to the hungry souldiers The like judgements God threatned to the Israelites when they entred this land to possesse it if they brake his covenant Deuteron 28. 30. 31. 33. 51. Vers. 12. dwelt or was dwelling and so became partaker of their calamitie God thus chastening Lots former affectation of this pleasant country Gen. 13. 10. 11. Vers. 13. the Hebrew so named of his father Heber Gen. 11. 16. and hee and his children were commonly knowne by this title as in Gen. 39. 14. Numb 24. 24. Ier. 34. 9. Some thinke hee was so called of passing over the River when God called him from Chaldea Ios. 24. 2. but by Gen. 10. 21. it appeareth rather to bee of Heber the Patriarch and as this name of Hebrewes was the first title given to Abram and his seed so it indureth one of the last 2 Cor. 11. 22. Phil. 3. 5. the Okes or plaines see Gen. 13. 18. confederates Hebr. men or masters of league or covenant sworn-friends as the Greeke importeth Vers. 14. brother that is his kinsman see Gen. 13. 8. armed or drew out that is ledforth of his house Greeke numbred mustered trained or instructed we may understand it both of civill affaires and religion wherein hee had trained them the Chaldee calleth them young men and so doth Moses in vers 24. children that is servants borne in his house and to it belonging See after in Gen. 15. 3. pursued to weet after them as the Greeke saith meaning those kings fore-mentioned Dan a place in the north parts of Canaan called of old Leshem and being won by the Danites it was named Dan Ios. 19. 47. After it was called Caesarea so the Ierusalemy paraphrase calleth it Dan de Kasarjon Vers. 15. the left hand of Damascus called in Hebrew Dammesek and sometime Darmesek as 1 Chron. 18. 5. which was the head of Aram or Syria Es. 7. 8. and for the left hand both the Chaldee paraphrasts say north of Damascus and that rightly for the east is counted the formost part of the world and the west the hindmost Esay 9. 12. and the South is called the rightside opposed to the North Psal. 89. 13. Thus Abram pursued them passed in peace by a way that hee had not gone with his feet Esay 41. 3. Vers. 16. the substance or goods to weet of the Sâ—doâ—ites as the Greeke version addeth Thus God gave the nations before Abram and made him rule ever Kings gave them as dust to his sword as driven stubble to his bow Esay 41. 2. A like victory God gave to David over the Amalekites 1 Sam. 30. 18. 19. c. And as the Hebrew have a saying that whatsoever befell unto the fathers is asigne unto the children so of this victory they write that it befell unto Abraham to teach that foure kingdomes should stand up to rule over the world and that in the end his children should rule over them and they should all fall by their hand and they should bring againe all their captives and all their substance Which are the foure kingdomes spoken of in Daniel R. Menachem on Gen. 14. Vers. 17. from smiting or from the slaughter as the Greeke turneth it and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith he smote 2 King 14. 5. another saith he killed 2 Chron. 25. 3.
the child and she sate over-against him and lifted up her voice and wept And God heard the voice of the lad and an Angell of God called to Hagar out of heaven and said unto her what aileth thee Agar feare not for God hath heard the voice of the lad there where he is Arise lift up the lad and hold him in thy hand for I will make of him a great nation And God opened her eyes and she saw a well of water and she went and filled the bottell with water and gave the lad drinke And God was with the lad and he grew and dwelt in the wildernesse and was a shooter with bow And he dwelt in the wildernesse of Pharan and his mother tooke him a wife out of the land of Egypt And it was in that time that Abimelech and Phicol prince of his host said unto Abraham saying God is with thee in all that thou dost And now sweare unto me here by God If thou shalt lye unto me or to my son or to my newphew according to the kindnes that I have done vnto thee thou shalt do unto me and unto the land in the which thou hast sojourned And Abraham said I will sweare And Abraham reproved Abimelech because of a well of water which Abimelechs servants had violently-taken away And Abimelech said I know not who hath done this thing and also thou didst not tell mee and I also did not heare it but to day And Abraham tooke sheepe and oxen and gave to Abimelech and both of them stroke a covenant And Abraham set seven ewe-lambes of the flocke by themselves And Abimelech said unto Abraham what meane here these seven ewe-lambes which thou hast set by themselves And hee said for the seven ewe-lambes thou shalt take of my hand that they may be to me for a Testimonie that I have digged this Well Therefore he called that place Beer-sheba because there they sware both of them And they stroke a covenant in Beer-sheba and Abimelech rose-up and Phicol the Prince of his host and they returned into the land of the Philistines And hee planted a tree in Beer-sheba and he called there on the name of Iehovah the eternall God And Abraham sojourned in the land of the Philistines many daies Annotations Visited This word signifieth a remembrance providence care and performance of that which was spoken be it good or evill For good as here and Gen. 50. 24. Exod. 4. 31. Luk. 1. 68. and often For evill and so it meaneth punishment Exod. 20. 5. Psal. 89. 33. Num. 16. 29. The Chaldee here translateth remembred and the Hebrew implyeth that as 1. Sam. 15. 2. Vers. 2. conceived hereupon her faith is commended Heb. 11. 11. By saith Sarah her selfe received strength to conceive seed and was delivered of a child when when she was past age because shee judged him faithfull who had promised in his or to his oldage so vers 7. the set time promised the yeere before Gen. 18. 10. Hereupon Isaak is sayd to be borne of a freewoman by promise and after the spirit Gal. 4. 22 23 29. and this birth is set forth as an example of Gods mercy to and increase of his Church by the covenant of grace in Christ under the new Testament whereof Sarah was a figure Esay 51. 2 3. Gal. 4. 24. 28. Vers. 3. Isaak which signifieth Laughter or Ioy this name was foreappointed him of God Gen. 17. 19. Vers. 4. son of 8 daies or 8 daies old but understanding in the 8 day as the Greeke translateth it see the Law Gen. 17. 12. Isaak is the first that wee read of circumcised at this age Vers. 6. made me or made laughter to me that is joy as the Chaldee translateth it as if shee had said hath made me to laugh or rejoyce The word is sometime used for laughing to scorne or mocking as v. 9. Ezek. 23. 32. and so some understand it here laughter at me that is hath made me to be laughed at meaning of the profane which would laugh mocke as did Ismael verse 9. Though both may bee implyed in the word yet the first seemeth most proper and according to the prophesies Rejoyce thou barren which didst not beare Esay 54. 1. which hath reference to this birth Gal. 4. 22. 27. 28. Esay 51. 2. 3. with me or at me but the Greeke translateth it rejoyce with me the Chaldee also turneth it into joy And so the Prophet Rejoyce yee with Ierusalem and be glad with her all ye that love her Esay 66. 10. which Ierusalem was figured out by this Sarah Gal. 4. 22 26. Vers. 7. should have given sons Hebrew hath given sons so noting the certainty speaking as of a thing done By sonnes is meant any sonne or child as the Greeke explaineth it see Gen. 46. 23. The like admiration is spoken by the Church Esay 49. 21. who hath begotten me these The Chaldee paraphrast referreth this to God saying faithfull is he that said to Abraham and hath fulfilled it that Sarah should give sucke Vers. 8. weaned The Hebrew word signifieth an exchange of one thing for another and so in weaning from milke to stronger meat which as it signified in Isaak a growth in strength of nature so is it in the faithfull a signe of growth in grace and understanding 1 Cor. 3. 1 2. Heb. 5. 12 13 14. and of abstaining from worldly childish pleasures Psal. 131. 2. and Isaak being a figure of all the children of promise Gal. 4. 28. we may hereupon gather the reason why Abraham made so great a banquet at Isaaks weaning So at Samuels weaning hee was presented to the Lord with a spirituall feast or sacrifice 1 Sam. 1. 22 24. Vers. 9. laughing that is deriding or mocking for so laughing often signifieth as Gen. 19. 14. Ezek. 23. 32. Lam. 1. 7. it meaneth also abusing otherwise whereupon laughter and scorne followeth as Gen. 39. 14. 17. also idolatrous laughing or play as Exod. 32. 6. Hereupon the Ierusalemy paraphrast referreth it to this latter of laughing in Gods worship the Greeke translateth it playing with Isaak her sonne which word playing is sometime used for fighting 2 Sam. 2. 14 16. and by laughing or mocking the Scripture often noteth a contemptuous and malignant carriage Iob 30. 1. and 12. 4. Lam. 3. 14. Mat. 27. 29. But the Apostle plainly calleth it persecuting and saith as then he that was born after the flesh persecuted him that was borne after the spirit even so it is now Gal. 4. 29. And here beginneth by an Egyptians son that 400 yeeres affliction spoken of in Gen. 15. 13. Vers. 10. this bondwoman shee figured the old Testament and her sonne such as are under the works of the law Gal. 4. 24. and the mother being to be cast out it is likely shee was the cause or an abettor of her sons evill not be heire or not inherit under which inheritance is figured heavenly blessings in Christ and life everlasting Gal. 3.
brother Benjamin that it is my mouth that speaketh unto you And you shall tell my father of all my glory in Egypt and of all that ye have seene and ye shall haste and bring-downe my father hither And he fell upon his brother Benjamins necke wept and Benjamin wept upon his necke And hee kissed all his brethren and wept upon them and afterward his brethren spake with him And the voyce was heard in Pharaohs house saying Iosephs brethren are come and it was good in the eyes of Pharaoh and in the eyes of his servants And Pharaoh said unto Ioseph say unto thy brethren this doe ye lade your beasts and goe get ye to the land of Canaan And take our father your houses and come unto me and I will give you the good of the land of Egypt and yee shall eate the fat of the land And thou art commanded this doe ye take unto you out of the land of Egypt wagons for your little ones and for your wives and take-up your father and come And your eye let it not spare your stuffe so the good of all the land of Egypt is yours And the sonnes of Israel did so and Ioseph gave them wagons according to the mouth of Pharaoh and gave them provision for the way To all of them hee gave to ech man changes of garments and to Benjamin he gave three hundred shekels of silver and five changes of garments And to his father he sent after this manner tenne hee-asses carying of the good things of Egypt and tenne shee-asses carying corn and bread and victuals for his father by the way And hee sent away his brethren and they departed and hee said unto them bee not stirred one against another by the way And they went-up out of Egypt and came to the land of Canaan unto Iakob their father And they told him saying Ioseph is yet alive and that he is ruler over all the land of Egypt and his heart fainted for he beleeved them not And they spake unto him all the words of Ioseph which hee had spoken unto them and hee saw the wagons which Ioseph had sent to cary him and the spirit of Iakob their father revived And Israel said it is enough Ioseph my sonne is yet alive I will goe and see him before I dye Annotations REfraine or containe himselfe by force from crying out and manifesting himselfe as hitherto he had done Gen. 43. 31. This word the Prophet applyeth also unto God who having long refrained himselfe in the afflictions of his people will in the end for their deliverance crie out like a travelling woman c. Esa. 42. 14. Vers. 2. gave forth his voyce that is cried-aloud An Hebrew manner of speaking often used as Numb 14. 1. 2 Chron. 24. 9. Psal. 46. 7. and 68. 34. and 77. 18. So the Greeke Hee sent forth his voyce with weeping Vers. 3. suddenly troubled or appalled with feare and hasty troubled thoughts Occasioned by the conscience of their former wickednesse and the beholding of Iosephs present glory So when the spirit of grace shall be powred upon the Israelites they shall see Iesus whom they have pierced and shall mourne for him c. Zach. 12. 10. Rev. 1. 7. Vers. 4. he whom Hebr. me which word either may be omitted as that observed on Gen. 5. 29. or expressed in English he added for vehemencie sake and to assure his brethren that he was Ioseph Vers. 5. anger or displeasure griefe as Gen. 4. 5. that is be not angry or displeased with your selves Hee would have them-moderate the sorrow for their sin with consideration of Gods providence that turned it unto good The Greeke translateth let it not seeme bad unto you Here Ioseph is farre from revenge or insulting against his troubled brethren so Christ prayed for his crucifiers Luke 23. 34. and by his Apostles comforted them with hope of the blotting out of their sinnes when the times of refreshing should come from the presence of the Lord Acts 3. 14. 15. 17 18. 19. Vers. 6. earing that is ploughing or tillage of the land the Chaldee saith sowing This seemeth to be for lacke of corne which therefore in the last yeere Ioseph supplied Gen. 47. 23. Vers. 7. to put for you a remnant that is to preserve for or unto you a remainder that you and yours might remaine alive The contrary whereof is in 2 Sam. 14. 7. The Greeke translateth that there might be left unto you a reminant to preserve-life unto you that is to keepe you and yours alive Or to preserve alive unto you as the Greeke turneth it to nourish up of you a great remnant by a great escaping or evasion that is by a great deliverance or according to the Greeke interpretation by a great multitude-that-escape having respect to the great multiplication of them in Egypt according to Gods promise Gen. 15. 13. 14. The Hebrew escaping or Evasion is used for a company or remnant that escape danger 2 Chron. 30. 6. Esa. 10. 20. as captivitie is a company of captives Numb 21. 1. Deut. 21. 10. and so the Greeke here translateth it a remnant Vers. 8. but God whose wisedome and providence ruleth all and his goodnesse turneth the evill actions of men oftentimes to good events therefore is this ascribed to GOD rather then to them Gen. 50. 20. Psal. 105. 17. So Herod and Pontius Pilate with the Gentiles the people of Israel did against Iesus whatsoever Gods hand and his counsell determined before to be done Act. 4. 27. 28. put mee for or as the Greeke explaineth it made me as a father so acknowledging God to bee his exalter as he had beene his afflicter A father is used for any teacher guide counceller c. Iudg. 17. 10. 11. Vers. 10. Goshen in Greeke Gesem a province in the land of Egypt fat and fertile good for to feed cattell lying next to the land of Canaan see Gen. 46. 28. 29. and 47. 1. 6. 27. Vers. 11. impoverished Greeke worne-out that is perish with povertie thy house that is houshold in Greeke thy sonnes Vers. 12. my mouth and not an interpreter as did before Gen. 42. 23. for an interpreter is an other mans mouth Exod. 4. 16. The Chaldee saith in your tongue I speake with you Vers. 14. wept through joyfull passion of mind See Gen. 29. 11. Vers. 15. spake being refreshed by his words from their-amazed feare which keepeth men from speaking Psal. 77. 5. By speaking may also be implied the confession of their sinne and feare for the same So Moses spake Exod. 19. 19. that is acknowledged his feare and infirmity Heb. 12. 21. Vers. 16. the voice that is the fame or rumour of this thing good in the eyes that is pleasing they liked well of it See Gen. 16. 6. The Greeke here translateth Pharaoh was glad Vers. 18. Your houses that is your housholds as v. 11. The Chaldee saith the men of your houses the Greeke your goods the good that is
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
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
great among the gentiles and in every place incense should be offred unto his name Mal. 1. 11. and the Spirit of grace and of supplications should be in larger measure poured out upon the Church Zach. 12. 10. roofe by the roofe and wals are meant the top and sides a similitude taken from an house The Greek translateth hearth and walls a crowne The like was made about the Arke Exodus 25. 11. and about the Table Exodus 25. 24. To these the Hebrewes apply the three crownes as they call them of Israel the Crowne of the Law that is the Arke the Crowne of the Priesthood that is the golden Altar and the Crowne of the Kingdome that is the Table R. Elias in Preface to Sepher Reshith chocmah page 2. Vers. 4. places Hebrew houses so Exodus 25. 27. By the barres in these the golden Altar was caried when the host and tabernacle removed Num. 4. 5. 11. 25. Vers. 6. 〈…〉 t with thee to answer by oracle as before Exod. 29. 42. The Greeke translateth I will be knowne unto thee there the Chaldee saith I will prepare my word for thee there This golden Altar figured out Christ in respect of his mediation with God for his Church by whom and in whose name we offer up praises and prayers unto God 〈…〉 3. 15. Ioh. 16. 23. 24. which prayers 〈…〉 unto incense Psalm 14â— â—â— There 〈…〉 〈◊〉 the foure hornes of the golden Altar a â—â— heard Revel 9. 13. as answering to the 〈…〉 God 's people in Christ. 〈…〉 or cense perfume of-sweet 〈…〉 〈…〉 that is sweet odoriferous in 〈…〉 compounded of sundry things as after 〈◊〉 〈◊〉 〈…〉 Therefore the Greeke translateth it 〈…〉 every morning Hebrew in 〈…〉 in the morning dresseth or trim 〈…〉 Hebrew maketh well As the Lamps signified the light of Gods Word and incense prayers so the doing of these both at one time signified our joyning of prayers with our exercises in the Word 〈…〉 Acts 6. 4. Vers. 8. to ascend that is to burne see Exodus 27. 20. The order of burning incense as the Hebrew Doctors have recorded was that one went and gathered the ashes from off the Altar into a golden vessell another brought a vessell full of incense another brought a censer with fire and put coales on the Altar and he whose office it was to burne the incense when the other having bowed themselves downe were gone out strowed the incense on the fire when he was bidden so to doe by the governour At which time all the people went out of the Temple from betweene the porch and the Altar in Solomons Temple And every day they burned the weight of an hundred 〈◊〉 of incense fifty at morning and fifty at evening Those 100 denarios were a pound amongst them and weighed fifty shekels of the Sanctuary every shekell being in weight 320 Barley cornes And when the priest had burned the incense he bowed him downe and went his way 〈◊〉 Maimony treat of the Daily service Chap. 3. so that Zachary as his lot fell burned incense in the Temple the whole multitude of the people were without at prayer while the incense was burning Luk. 1. 9. 10. By this service God taught then that the faithfull prayers of his people are sweet as incense and acceptable unto him whiles our priest Christ Iesus doth by his mediation put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayers of all Saints Psalm 141. 〈…〉 3. 4. Heb. 8. 1. 2. and 9. 24. Rom. 8. 34. For the Priests in the Law served unto the example and shadow of heavenly things Heb. 8. 5. 〈…〉 Hebrew incense of continuation that is which continually every day should be offred So wee are willed to pray without ceasing 〈…〉 and Christ our High Priest ever liveth to make intercession for us Hebrewes 7. 25. and 〈…〉 〈…〉 〈◊〉 incense in Greeke other incense the 〈…〉 received from other persons or made of othâ—â— composition then is after commanded 〈…〉 34. 35. 36. The Chaldee translateth it 〈…〉 The Hebrew Doctors explaine If they put honey amongst it it was all 〈…〉 if there wanted any one of the sweet spices thereof he was in danger of death for loe it 〈…〉 if hee burned other in 〈…〉 or burned upon it incense like this which was voluntarily brought by any private person or by many c. Maimony treat of the Implements of the Sanctuary Chap. 2. Sect. 8. 11. It figured the prayers of the Saints which must be according to the will of God by his Spirit and in faith not after the tradition of man or will of the flesh 1 Ioh. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9. Luke 11. 1. 2. c. Vers. 10. once or one time which was the tenth day of the seventh moneth the day of Reconciliation as Levit. 16. 18. 29. 30. See the annotations there of the Sinne offring the Greeke translateth of the purgation of sinnes which phrase Paul useth saying of Christ that he made a purgation of our sinnes that is cleansed us from them Heb. 1. 3. of atonements that is whereby reconciliation was made Which being a figure of the blood of Christ reconciling us to God Heb. 2. 17. signified that the imperfections and sinnes which cleave even to the best prayers of the Saints are to be pardoned and purified by that blood and death holy of holies that is a most holy thing Hebr. holinesse of holinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 21 Section of the Law see Gen. 6. 9. Vers. 12. summe or compt in Hebrew head because the summe is as the head of the number Therfore the Gr. here interpreteth it computation and the Chaldee Compt or Number So in Numb 1. 2. by those that are to be numbred the Greeke saith in or by their visitation the Chaldee by their Numbers of his soule that is of his life which he should now lose when he was particularly visited and looked unto of God if hee redeemed not himselfe with money By this God taught his people to judge themselves for their sinnes that they might not be judged of him Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their soules with money taught them faith in Christ who was to redeeme his people not with gold and silver but with his owne precious blood 1 Pet. 1. 18. 19. no plague for their sinnes if they were not redeemed When David numbred the people the Lord sent a pestilence among them to the death of 70 thousand men 2 Sam. 24. 9. 15. For plague here the Greeke translateth fall or ruine the Chaldee death Vers. 13. of the Sanctuary which was twice so much as the common shekell See the notes on Gen. 20. 16. twenty gerahs as if we should say twenty pence this summe is also expressed in Levit 27. 25. Numb 3. 47. and 18. 16. Ezek. 45. 12. A Gerah which the Hebrew Doctors name also Megnah weighed sixteen barley cornes twenty gerahs made the shekel of the Sanctuary which was
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
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.
14 c. of sabbathisme that is of rest see Exod. 16. 23. and 31. 15. any worke to wit of his owne workes wayes or words Ex. 20. 9. Esay 58. 13. to except the workes commanded of God as circumcision offring of sacrifice and the like Ioh. 7 22. 23. Matth. 12. 5. and works of necessity and of mercy towards man or beast Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. c. Vers. 3. kindle no fire either for to doe worke with or to dresse meat for that was unlawfull on the Sabbath though lawfull on other feast dayes Exod. 12. 16. or for to punish malefactors as the Hebrew Doctors say Punishments may not be inflicted on the Sabbath though it bee commanded to punish malefactors yet may it not bee done on the Sabbath As when one is condemned by the Iudges to stripes or unto death he may not bee beaten or put to death on the Sabbath for it is written Yee shall kindle no fire c. this is a warning to the Iudges that they burne not on the Sabbath him that is condemned to bee burnt and the like is for other punishments Maimony treat of the Sabbath Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath Ibidem Chap. 23. Sect. 14. Vers. 5. an offring or an heave offring in Greek and Chaldee a separation a gift separated unto God from their other goods See the notes on Exod. 25. 2 Vers. 6. blew in Greeke hyacinth see Ex. 25. 4. Vers. 7. Shittim in Greeke incorruptible wood see Exod. 25. 5. Vers. 8. oile of the olive see Exod. 27. 20. anointing or oile of unction whereof see Eoxd 30. 23. c. incense of sweet spices in Greeke composition of incense see Exod. 30. 54. c. Vers. 9. filling to be set in golden ouches Hebr. stones of fillings see Exod. 25. 7. and 28. 17. 20. Vers. 11. Tabernacle or Habitacle whereof see Exod. 26. barres or barre meaning all and euerie one See the notes on Exod. 32. 19. So in Exodus 39. 33. Vers. 12. Arke or Coffer wherein the Tables of the Law were put see Exod. 25. 10. In Greeke the Arke of the testimony of the covering the veil that hid the most holy place whereof see Exod. 26. 31. c. So after in Exod. 39. 34. The Greeke translateth it onely the veil Vers. 13. Table described in Exod. 25. 23. c. Shew bread in Greeke bread of proposition See Exod. 25. 30. Vers. 14. for the Light or Candlesticke of light that is the shining Candlestick whose lamps gave light alwayes So starres of light Psal. 148. 3. that is shining starres Vers. 15. Altar the golden altar whereof see Exod. 30. 1. c. hanging-veil see Exod. 26. 36. Vers. 16. Altar the brazen altar whereof see Exod. 27. 1. c. the foot or the Base see Exodus 30. 18. Vers. 17. tapestry-hangings see Ex. 27. 9. c. 〈◊〉 〈◊〉 Vers. 19. of ministery or of service see Exodus 31. 10. for Aaron described in Exod. 28. This was the summe of Moses Sermon to the people at this assembly wherein he taught them both what gifts to bring and what holy things were to be made for the service of God as hee had beene before commanded Exod. 25. c. Vers. 21. stirred or lifted him up to doe it chearfully and so made him willing as the Chalde◠translateth it Vers. 22. bracelets or chaines or hookes the Greeke translateth seals Compare this with their fact before in Exod. 32. where they gave their Iewels to make an Idoll offred Hebrew waved because they were heaved up and waved when they were given to the Lord and is therefore called a wave offring Exod. 38. 24. Vers. 24. was found If there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. Vers. 25. did spin of the vertuous woman it is said She lareth her hands to the spindle and her hands hold the distaffe Prov. 31. 19. So for the building of Gods spirituall Tabernacle there were women that laboured in the Gospell Phil. 4. 3. that laboured much in the Lord Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove 2 King 2◠7 Vers. 29. willing offring or voluntary gift So ought all things that we give unto God or for his sake be freely given as every man purposeth in his heart not of griefe or of necessity for God leveth a chearfull giver 2 Cor. 9. 7. Compare herewith the offrings of David and the Princes and people of Israel towards the building of Gods Temple which caused great joy in men and thankes unto God 1 Chron. 29. 3. 6. 9. 10. c. Vers. 30. Bezaleel of whom see Exod. 31. 2. c. He was for Moses Tabernacle as Hiram for Solomons Temple 1 King 7. 13. 14. as Paul and the other Apostles for the Temple of Christs Church 1. Cor. 3. 10. But the Tabernacle of Christs naturall body was greater and more perfect not made with hands that is not of this building Heb. 9. 11. and 10. 20. the Workmaster thereof was the holy Ghost himselfe Luke 1. 34. 35. Vers. 31. Spirit of God in Greeke a divine Spirit of wisedome See Exod. 31. 3. Vers. 34. Aholiab in Greeke Eliab See Exodus 31. 6. Vers. 35. cunning-workman who wrought both sides alike whereas the embroiderer wrought curiously but the one side see the notes on Exod. 26. 1. of the weaver which the Chaldee expoundeth weaving understanding by the weaver the weavers worke as elsewhere the Scripture useth Spirits for the gifts of the Spirit 1 Cor. 14. 12. 32. that devise in Chaldee that teach cunning or artificiall workes By these were figured the varieties of graces which were abundantly to be seene in the first building of Christ Church after that men had received the Spirit of God by the preaching of the Gospell from the mouthes of the master workmen the Apostles 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6. CHAP. XXXVI 1 The offrings are delivered to the workemen 5 The people bringing more then enough for the worke are restrained 8 The making of the embroidered curtaines with Cherubims 14 The curtaines of goats hayre 19 The coverings of Rams skinnes and Tachash skinnes 20 The boards with their sockets 31 The barres 35 The Veile 37 The hanging for the doore THen did Bezaleel and Aholiah and every wise hearted man they to whom Iehovah gave wisedome and understanding to know to doe all the work for the service of the Sanctuary according to all that Iehovah had commanded And Moses called Bezaleel and Aholiab and every wise hearted man in whose heart Iehovah had given wisedome even every-one whose heart stirred him up to come-neere unto the worke to doe it And they tooke from before Moses all the offring which the sonnes of Israel had brought for
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
guiltinesse that is the day wherin he is found a trespasser which the Greeke interpreteth the day wherein he is convicted or reprehended Or we may understand it the day wherein hee offreth for his trespasse so Chazkuni explaineth it The robber shal give the goods to him that is robbed in the day that hee bringeth his Trespasse-offring turning from his sin that his oblation may be accepted with favour Ver. 6. perfect without blemish This oblation was performed w th such rites as the other before mentioned in c. 5. see the notes there and on Numb 5. 8. in trespassing or by guilty-trespasse or with guiltinesse therein The Greek translateth and hath trespassed therein These sacrifices could not by theÌ„selves make aâ—onement or procure forgivenesse of sins but they signified the atonement made by the sacrifice of Christ Heb. 10. 14. 10. 14. and taught men mortification and dying unto sinne as David saith Thou delightest not sacrifice that I should give it c. the sacrifices of God are a broken spirit as broken and a contrite hart c. Ps. 51. 18. 19. And where true repentance faith in Christ amendement of life is found in the sinner there is promise of grace and of forgivenesse of sins though they be as scarlet they shall be as white as snow though they be red like crimsin they shall be as wooll Esay 1. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 25. section of the law fee Gen. 6. 9. Hitherto in this booke God hath shewed what sacrifices men should offer now he declareth the manner and rites about those sacrifices more particularly Vers. 9. because of the burning or it is that which ascendeth by the burning Here is the reason of the name for the Burnt-offring is in Hebrew Gnolah that is an Ascension because by burning all in fire it went up in smoake and vapour Therefore the Holy ghost translateth it in Greeke Holocautoma that is a whole Burnt-offring Hebr. 10. 6. from Psal. 40. The use of this sacrifice is shewed on Leviticus 1. Here the Thargum called Ionathans saith it was to make atonement for the imaginations of the heart all night though the time of the Evening sacrifice began about mid afternoone as is shewed on Exod. 12. 6. yet the burning might continue all night till breake of the day No sacrifices were offred but by day therefore they killed no sacrifice but by day nor sprinkled any blood but in the day that it was killed for when the Sun was set the blood became unlawfull to be sprinkled Sacrifices whose blood was sprinkled by day their fat was burned by night till the pillar of the morning ascended that is till breake of the day And so the pieces of the burnt-offrings were burned by night till breake of the day But for to keepe men farre from trespassing our wise men have said that they should not burne the fattes or pieces of the burnt-offring but untill midnight Although it was lawfull to burne them by night yet they did not deferre them purposely but endevâ—red to burne all by day Gratefull is a commandement done in the houre of the same Maimony treat of offring the sacrif chap. 4. Sect. 1. 2. 3. This law here given seemes specially to intend the daily Burnt-offring of the church which was offred first in the morning and last in the evening as the Hebrew Doctors say It is unlawfull to offer any sacrifice at all before the daily sacrifice of the morning neither kill they any sacrifice to weet for particular persons after the daily evening sacrifice except the sacrifice of the Passeover onely Maimony treat of the daily sacrif chap. 1. Sect. 3. shall be burning or shall be made to burne that is nourished continually so verse 12. Vers. 10. his linnen raiment or the linnen robe as the Greeke translateth a sinnen coat Such were made for the inferiour Priests to minister in Exod. 28 40. 41. The originall word Middo signifieth a large garment proportionable to the bodie It is the Coâ— as Sol. Iarchi observeth and the scripture calleth it Middo because it was like Middatho his measure that wore it Hence the Greeks borrowed their word Maâ—due which is a coat or mantle And the Hebrew 〈◊〉 signifieth finer linnen then that of common flax which is called by another name therefore the Chaldee here translateth it garments of bysse 〈◊〉 the notes on Exod. 25. 4. The 〈◊〉 〈◊〉 〈◊〉 Ghazkuni on this place is the Coat the Miter and the Girdle which all are of lin 〈…〉 and the scripture speaketh of them as of one because they all are as one garment for he is not clothed with one without the other his flesh in Greeke his body meaning his secret parts which for honestie and reverence of Gods sanctuarie were to be covered with these breeches next the skinne See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed or hath eaten ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes So meale is said to be ground Esay 47. 2. when the corne by grinding is turned to meale besides the altar on the east-side furthest from the sanctuarie Levâ—t 1. 16. The taking-up of the ashes from on the altar is commanded to be done every day and it is one of the Priests services Leviticus 6. 10. They did it when the pillar of the morning ascended that is at breake of the day And at the feasts they did it at the beginning of the third part of the night and on Reconciliation day at midnight He whose duty it was to take them up washed himselfe and put on the clothes in which hee was to take them up and sanctified that is washed hâ—s hands and his feete And tooke a fire-pan and went up to the altar c. Maimony treat of the daily sacrif chap. 2. Sect. 10. 11. c. The taking up of the ashes is the first of all the services in the day and the meaning and mysterie of it is to remove away the spirit of uncleannesse that remaineth after the digestion of the members and fat intrails that lyeth on them And therfore it is not done but in white garments only because by mercy iniquity is purged Pro. 16. 6. R. Menachem on Le. 6. Vers. 11. other garments Vnto the Altar no Priest might come but in the holy garments appointed of God and those garments they used not but in the Sanctuarie Hereupon it is written when the Priests goe forth into the utter court to the people they shall put off the garments wherein they ministred and lay them in the holy chambers and they shall put 〈…〉 ther garments and they shall not sanctifie the people with their garments Ezek. 44. 19. Yet forasmuch as the carying away of the ashes belonged to the Priests by other garments the Hebrewes understand not common clothes but other holy garments The Priests garments wherein he tooke away the ashes were lesser then those wherein
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
and the next sort mentioneth but once So the Hebrew doctors say The Bile and the Burning doe make one uncleane in one weeke and by two signes by white haire and by the spreading And there is for them no shutting up but one weeke Talmud in Negagnim c. 3. s. 4. Maimony treat of Lepr c. 5. s. 4. Vers. 22. it is the plague to weet of leprosie as the Greeke version addeth Vers. 23. an inflammation or a skarre a print as the Greeke and Chaldee doe translate it so in vers 28. The Hebrewes explaine it thus If the Bile and the Burning begin to be quicke and to heale and there come upon them a rinde like the rinde of garlicke that is the Tsarebeth or inflammation of the Bile spoken of in the Law and the Michjath or câ—red-skar of the Burning spoken of there c. Maâ—mony treat of Lepr chap. 5. sect 4. pronounce him cleane to weet from the contagion of leprosie By this was figured that though the signes and markes of our former sinnes which God hath healed by forgivenesse doe remaine in us yet if they spread not that is reigne not in our mortall bodies they shall not be imputed unto us but forgiven for wee are not under the Law but under Grace Rom. 6. 12. 14. 1 Ioh. 1. 9. 10. 2 Cor. 12. 9. Vers. 24. flesh in Chaldee a man as verse 18. burning of fire The Hebrewes understand this properly to be done with coles embers red-hot yron or the like Maimony in Lepr chap. 5. sect 1. This also figured sinne as Can one goe upon hotcoles and his feet not be burnt So he that goeth in to his neighbours wife whosoever toucheth her shall not be innocent Prov. 6. 28. 29. Livelinesse that is living or quicke flesh meaning soundnesse or the cured-skarre This seemeth to answere unto the word healed in verse 18. and so the Greeke here translateth it hugiasthen a healed-place and the Chaldee roshem a skarre or print and to these the old Latine version agreeth and the Hebrew doctors as is before noted on verse 23. The Hebrew also which properly signifieth Living is used for healing or recoverie as is shewed on verse 10. be that is become or have in it a bright-spot or white that is onely white without any red mixed see the notes on verse 19. Vers. 25. leprosie The reason and signification hereof was the same before noted on verse 20. Verse 26. somewhat darke not so white as any sort of leprosie see verse 6. seven dayes to weet one seven not moe as is before noted on verse 21. Vers. 28. an inflammation or skarre print character as the Greeke and Chaldee translate see verse 23. where also the meaning hereof is shewed Vers. 29. plague the Greeke addeth the plague of leprosie Vers. 30. a skall in Hebrew Nethek which is a name peculiar to the Leprie on the head or beard not on other places and it hath the name of breaking or plucking-up And so the Greeke also nameth it Thraâ—sma a broken sore The Hebrewes describe it thus The plague of the head or beard is when the haire that is on them falleth off by the rootes and the place of the haire remaineth bare and this is that which is called Nethek Maimony treat of Lepr chap. 8. sect 1. or of the beard this teacheth that they are counted two severall saith Maimony ibidem sect 14. Haire is both an ornament to the body and a signe of naturall strength as proceeding from kindly heat and moisture which when they faile and corrupt humors come in place there breedeth a leprosie in the bodie whereby God figured a like estate in the soule destitute of the heat of his spirit and moisture of grace and replenished with sinfull corruption Vers. 31. no blacke haire for black haire is a signe of healing vers 37. as in nature it signifieth health and strength of bodie wherefore Christs lockes are in mysterie said to be blacke as a Raven Song 5. 11. Yelow haire and thin or small is a signe here of the leprie verse 30. as arguing decay and corruption of nature And the yelow haire spoken of in this businesse as the Hebrewes say is that which is of the colour of gold and that which is called thin or small is that which is short but if it be long though it be yellow as gold it is no signe of uncleannesse Two yellow small haires are a signe of uncleannesse whether they be one hard by another or one farre from another whether they be in the midst of the skall or in the edge of it whether they be there before the skall or the skall be there before the yellow haire it is a signe of uncleannesse Maimony in treat of Lepr chap. 8. sect 4. 5. the plague that is him that hath the plague as verse 4. So in verse 33. Vers. 33. shave himselfe The manner hereof they say was this he shaved the haire that grew without the skall and left two haires close by it that they might discerne whether it spred or no. Maimony in Lepr chap. 8. sect 3. the second time and no more There is no shutting up for the skall more theâ— two weekes and if after he be released there grow yellow haire therein or it spread he shall then be pr 〈…〉 ced uncleane Maimony in Lepr chap. 8. sect 2. See before on verse 6. Vers. 37. stand in his eyes in Chaldee stand as it was to weet at a stay without spreading see v. 5. So the Greeke saith if before him it abide in the place blacke haire See the notes on verse 21. The blacke haire freeth not a man in skalls unlesse there be at least two haires neither doe they free a man 〈◊〉 length be such as the top of them may bow towards the root of them c. If two haires grow up one blacke and another white or yellow one long and another short they free not a man The skall that is pronounced â—â—cleane for the yellow haire or for the spreading if there grow blacke haire in it and he be pronounced cleane although the blacke haire goe away yet is he cleane untill other yellow haire grow in it or it spread furtherâ— gaine after the blacke haire is gone for it is said iâ— skall is healed he is cleane When it is healed he is cleâ—â— although signes of uncleannesse be in the place M 〈…〉 ny treat of Lepr chap. 8. sect 6. 7. 8. he is cleane and the Priest c. Hereupon Sol. Iaâ—châ— noteth Loe the uncleane whom the Priest pron 〈…〉 eth cleane is not cleane Teaching that the truth of 〈◊〉 mans estate discerned by the Law and word of God which is the truth Ioh. 17. 17. made the man cleane or uncleane and not the sentence 〈◊〉 the Priest if it swarved from the Law Verse 39. darkish or somewhat-darke as in v. 6. So that their whitenesse saith Sol. Iarchi is not strâ—â—gâ— but somewhat-darke a freckled-spot
And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sons of Israel say unto them Any man of the house of Israel or of the stranger in Israel that will offer his oblation according to all their vowes and to all their voluntarie offrings which they will offer unto Iehovah for a burnt-offring For your favourable-acceptation a perfect male of the beeves of the sheepe or of the goats Any which hath a blemish in it yee shall not offer for it shall not bee to savourable-acceptation for you And the man that will offer a sacrifice of Peace-offerings unto Iehovah to separate a vow or for a voluntarie offring of the herd or of the flock it shall be perfect for favourable-acceptation there shall not be in it any blemish Blinde or broken or maymed or having wenne or scurffe or scabbe ye shall not offer these unto Iehovah nor give of them a Fire-offring upon the Altar unto Iehovah And bull or lambe that hath any member superfluous or lacking thou mayest make it a volâ—â—tary offring but for a vow it shall not bee favourably-accepted And that which is bruised or crushed or broken or cut yee shall not offer unto Iehovah and in your land ye shall not doe it And from the hand of a strangers sonne yee shall not offer the bread of your God of any of these because their corruption is in them a blemish is in them they shall not be favourably-accepted for you And Iehovah spake unto Moses saying A bull or a sheep or a goat when it shall bee brought forth then it shall bee seven dayes under his damme and from the eight day and thence forth it shall bee favourably-accepted for an oblation of a Fire offring unto Iehovah And cow or sheepe it and the yong thereof yee shall not kill in one day And when ye will sacrifice a sacrifice of confession unto Iehovah ye shall sacrifice for your favourable acceptation In that day shal it be eaten yee shall not leave thereof untill the morning I am Iehovah And yee shall keepe my commandements and doe them I am Iehovah And ye shall not prophane the name of my holinesse and I will be sanctified among the sons of Israel I Iehovah doe sanctifie you That brought you out from the land of Egypt to be unto you for a God I am Iehovah Annotations LEt them be separated in Greeke Let them take heed of the holy things meaning that they defile them not So that as the former chapter shewed the purity and perfection that should bee in the persons that drew neere unto the Lord this teacheth what puritie and perfection ought to bee in the things offred or to be offred unto him The Hebrew Nazar here used signifieth a religious separ 〈…〉 n in respect of holinesse as is noted on Lev. 15. 31. of my holinesse translated in Greeke my holy name which is profaned when the holy things in the sanctuarie are defiled being offred or eaten by persons uncleane and forbidden of God See after in vers 15. 32. the things this addition is supplyed also in the Greeke Whatsoever things they sanctifie unto me And this is added as Sol. Iarchi here saith to imply also the holy things of the Priests themselves Vers. 3. your generations either now or at any time hereafter shall come nigh namely to eate as is expressed in ver 4. So Iarchi saith This com 〈…〉 g â—igh is not meant but of eating your seed that is your children so in vers 4. holy things Hebrew holinesses meaning things of holinesse and particularly holy meats which though the blemished priests might eate of Lev. 21. 22. yet the uncleane might not Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things are meant not only the Sacrifices but first fruits and all the heave-offrings of the holy-things which the sons of Israel offred unto the Lord Numb 18. 8. 9. 19. as it is there sayd every one that is cleane in thy house shall eate of it Numb 18. 13. See after on vers 9. uncleannesse upon him before hee is washed from the same see the annotations on Lev. 7. 20. cut off from my presence in Greeke destroyed from me in Chaldee destroyed from before me It meaneth death by the hand of God as v. 9. Vers. 4. Any man Hebrew Man man that is Whosoever Targum Ionathan saith yong man or old man And this concerneth women also the daughters of Aaron who were to eate of some of the holy things but so as they were cleane when they did eate Numb 18. 19. 11. See after in vers 11. 12. leprous whereof see Levit. 13. an issue whereof see Lev. 15. 2. c. by a soule the Greeke translateth any uncleannesse of a soule wherby the dead is meant as Lev. 19. 28. and 21. 1. and what uncleannes that was see in Numb 19. 11. 14. seed of copulation or effusion of seed whereof see Lev. 15. 16. Vers. 5. creeping thing which when it is dead defileth him that toucheth it Lev. 11. 31. c. made uncleane so much as would make a man uncleane and that was of creeping things the quantitie of a lentile or little pease as Iarchi here no teth See Lev. 11. 31. a man to weet an uncleane man as a Leper he that hath an issue or the like by touching of whom men were made uncleane Lev. 13. 45. and 15. 5. c. Or a dead man and thereto Sol. Iarchi here referreth it and of a dead man so much as an olive would defile Vers. 6. The soule that is the man as the Chaldee expounds it and Targum Ionathan addeth the man a priest untill the evening untill the end of that day and beginning of a new See the notes on Lev. 11. 24. 32. bathe or wash his flesh that is his body as the Gr. translateth see Lev. 15. 5. 13. It figured repentance for sins as I baptise you with water unto repentance Mat. 3. 11. sanctification by the blood and spirit of Christ as ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. And this sanctimony though common to the whole Church Lev. 11. did specially pertaine to the priests and ministers whom Christ who is likened to a refiners fire and to fullers sope should purifie by his grace as it is said He shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offring in righteousnesse Malac. 3. 2. 3. Vers. 7. and afterward in Greeke and then he shall or may eat to weet when his sunne is gone downe before then though he were washed hee might not eate See the notes on Lev. 11. 32. his bread his food allowed him of God for his livelihood Numb 18. 11. 19. Whosoever eateth of the heave-offrings blesseth with a blessing for the food and after that hee blesseth him
other was divided to all the custodies the Priests in their charges and both of them were eaten the same day and halfe the night as the 〈◊〉 of the most holy things Maimony in Tamidin chap. 8 sect 11. holinesse that is most holy The Peace-offrings of particular persons were light holy things but the peace-offrings of the Congregation were holy of holies that is most holy as 〈◊〉 Iarchi here observeth for the Priest 〈◊〉 〈◊〉 may eat them as before is shewed The 〈◊〉 〈◊〉 deth for the Priest that offreth them The 〈◊〉 the Priests to eat these and other â—oly things 〈◊〉 in Numb 18. 8. 9. 10. c. Vers. 21. shall proclaime or shall convocate 〈◊〉 is call-together the people in Greeke ye shall 〈◊〉 this day this selfe same day Hebr. the strength or bodie of this body so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi 〈…〉 an holy convocation and meeting together of all the people partly in remembrance of their comming out of Egypt Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse Exâ—â— 5. 1. 3. which they keepe at mount Sinai Exod. 24. where also the Law was given at this time of the yeere Exod. 19. 1. 11. the memoriall where 〈◊〉 celebrated by this yeerely feast and pardy to 〈…〉 ctifie the first fruits of their wheat harvest and to celebrate Gods mercies for the fruitfulnesse 〈◊〉 their land as this place sheweth The chiefe thâ—â—g figured hereby was the solomne giving of the 〈◊〉 of Christ which after was performed in Ierusalem at this feast of Pentecost when he sent his Apostles the gifts of his spirit in fierie tongues Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne gathcring fruit unto 〈◊〉 eternall and bringing the wheat of God into his garner unto the everlasting praise of the glory of his grace Ioh. 4. 35. 38. Luke 3. 17. Eph. 1. 3. 〈◊〉 And this Feast we now celebrate whiles with joy and thankfulnesse unto God we receive the 〈◊〉 the spirit of life in Christ Iesus which hath macâ—â— free from the law of sinne and death Rom. 8. 2. 15. Galath 3. 2. Vers. 22. not wholly-rid not â—ut downe all 〈◊〉 leave some in the corner of thy field for the 〈◊〉 This law was given before in Levit. 19. 9. in the very words see the annotations there God speaking here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉 repeateth that law concerning the poore whose reliefe he joyneth with his owne service as in repeating these feasts hee maketh expresse mention of such also to bee made partakers of their joy Deut. 16. 11. 14. See also Deut. 24. 19. 22. where this law is inlarged Vers. 24. the seventh moneth called of the Hebrewes â—isri of us now September in scripture it is named Ethanim 1 King 8. 2. which the Chaldee there expoundeth the moneth of the Ancients which they called the first moneth c. and now it is the seventh moneth So Targum Ionathan here explaineth it In Tisri which is the seventh moneth In this moneth Solomons Temple was dedicated the first day which was at the new moone for all their moneths in Israel were counted by the Moone asabbatisme that is a rest or cessation from your labours Targum Ionathan calleth it a good day blowing-of-trompets or of cornets the Greeke translateth a memoriall of trompets the Chaldee a memoriall of showting The Hebrew Tragnah here used is generally a lowd showing noise commonly for joy as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow as Ier. 20. 16. Mich. 4. 9. and is either with mans voice or with sound of trompet and then it is that broken sound called an alarme Numb 10. 5. 7. Againe Trompets were of two sorts some of metall as the silver trompets in the Sanctuarie Numb 10. 2. some of horne called cornets 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets appeareth by Numb 10 10. in your solemne dayes and in the beginnings of your moneths yee shall blow with the trompets over your burnt offrings c. and in Psal. 81. 3. Blow up the cornet or trompet in the new-moone c. At every new-moone they had a solemnitie in Israel and offred besides the daily sacrifices two bullockes one ram seven lambs for burnt-offrings with their meat and drinke-offrings and a goat for a sin-offring Numb 28. 11. 15. and at this new moone which was the beginning of the yeere they offered all the foresaid sacrifices and over and besides them one bullocke one ram and seven lambs for burnt-offrings and a goat for a sin-offring Num. 29. 1. 6. The trompet which they proclaimed the new yeere with was the same that they proclaimed the Iubilee with which was a cornet called in Hebrew Shophar Levit. 25. 9. The Hebrew doctors write here of thus It is commanded by the Law to heare the sound of the trompet or cornet in the beginning of the yeere Numb 29. 1. and the trâ—mpet which they blew with either in the beginning of the yeere or at the Iubilee was of arams horne crooked and all cornets save of rammes horne were unlawfull And although it bee not expressed in the law that the blowing at the new yeere should be with the cornet Levit 23. 24. yet of the Iubilee it is said SHOPHAR TRVGNAH the cornet of loud sound Levit. 25. 9. whereupon we have beene taught the sound or blowing at the Iubilee was with the cornet Shophar also the sound at the beginning of the yeere was with the cor 〈◊〉 In the Sanctuarie they did blow in the beginning of the yeere with one cornet and two trompets because it is written in Psal. 98. 6. with trompets and sound of cornet shout triumphantly before the LORD the King but in other places they did not blow in the beginning of the yeere save with the cornet onely All are bound to heare the sound of the cornet Priests and Levites and Israelites and Proselytes and servants that are made free but women and servants and children are not bound The sound Trugnah or alarme spoken of in the law is not certainely knowue of us by reason of the length of yeeres and our many captivities so that we know not how it was Maimony in Shophar c. chap. 1. sect 1. 2. and chap. 2. sect 1. and chap. 3. sect 2. Howbeit by the same author and by Thalm. Bab in Rosh hasshanah chap. 3. and 4. it appeareth that they used to blow with these cornets both in Ierusalem and in all other cities in the Synagogues for the feasts were proclaimed in all their cities and not onely in Ierusalem Nehem. 8. 15. and with it they used prayers and blessings and reading of some scriptures â—itting the matter in hand This blowing of trompets by the Priests in the Sanctuarie and Ministers in the Synagogues which all the
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
worke of grace is not by humane power or might but by his Spirit Zach. 4. 2. 3. 6. 11. 12. Vers. 3. without the veile meaning without the second veile as it is called in Heb. 9. 3. which parted betweene the most holy place and the holy of the testimony which is before the testimony Exod. 27. 21. meaning the Tables within the Arke called the Testimonie Exodus 25. 21. before which the veile did hang Exodus 40. 21. Aaron and his sonnes Exod. 27. 21. figuring Christ who by his seven spirits with the oile of his grace causeth his word to shine in the sanctuarie of his Church Rev. 4. 5. from evening unto morning that is putting in so much oile as may cause it to burne from evening to morning all the night the measure they say was halfe a Log about a quarter of a pinte of oile for every Lampe Sol. Iarchi See Exod. 27. 20. 21. And that the lampe went out in the morning appeareth by 1 Sam. 3. 3. Vers. 4. the pure candlesticke made all of pure gold a figure of Gods Law See Exod. 25. 31. Or it may be called the pure candlesticke because it was daily to bee purified and made cleane by the Priests before Iehovah there in the holy place were the lamps to be trimmed and so might not be trimmed without and afterward brought in as Chazkuni here observeth Vers. 5. fine-flowre of wheat The making of the shew bread is said to be thus They brought foure and twentie Seahs or Peckes which are eight Ephahs or Bushels of wheat for the Meat-offrings out of which being beaten and ground they boulted foure and twenty tenth-deales or Pottles of fine-flowre and made thereof twelve unlevened cakes They were kneaded and moulded without the court but baked within the courtyard as other Meat offrings And they had three formes or moulds of gold one wherein they put the cake when it was dough and the second wherein they baked it and the third wherein they put it after it was taken out of the Oven Every cake was square ten hand-bredths long and five broad and seven fingers high And the Table was twelve hand bredths long and fixe broad they set the length of the cake on the bredth of the table so that the cake was two band-bredths over the one side and two over the other c. Maimony in Tamidin or Daily sacrifices chap. 5. sect 5. 9. See also the notes on Exod. 25. 29. bake it not in the Sabbath day nor on a feast day but in the evening of the Sabbath they baked it and set it in order on the morrow Maim ibidem sect 10. twelve cakes answerable to the number of the twelve tribes of Israel represented by these cakes and in them all Gods elect called his Israel Gal. 6. 16. which are as unlevened cakes 1 Cor. 5. 7. presented unto him in Christ as upon a pure table in his Sanctuary where his favourable face is alwaies upon them These are called the Shew bread whereof see Exod. 25. 30. Vers. 6. sixe the Greeke addeth sixe cake and Targum lonathan sixe on one row and sixe on another row These were not set one by another or to the table could not well containe them but one upon another as Maimony sheweth ibidem sect 9. 2. and as is noted on Exod. 25. 29. pure table which was of Shittim wood but overlaid with pure gold Exod. 25. 24. Vers. 7. shalt put Heb. shalt give upon or by 〈◊〉 row which the Greeke translateth shalt put upon the one row implying the other also upon the row or by the row that is by each of them The Hebrew ghnal signifieth upon or by as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places The Hebrewes also say this was by the bread upon the Table They set by the side of each row 〈◊〉 sell wherein was an handfull of frankincense and the 〈◊〉 sell was called Bezik a Cup or Vial. So there were 〈◊〉 handfuls of frankincense in two cups and the cups 〈◊〉 verges that they might rest upon the table Maimony in Tamidin chap. 5. sect 2. pure frankincense the Greeke version addeth and salt By the law in Levit. 2. 13. every meat-offring was to have salt see the annotations there So of this the Hebrew canons say the frankincense was to have salt as the other offrings Maimony in Tamidin chap. 4. sect 10. for the bread or to the bread for a memor 〈…〉 that is the incense shall bee burned on the altar and not the bread which shall bee a memoriall for the bread as the handfull of the Meat-offring with the oile and incense thereof is called the memoriall thereof Lev. 2. 2. bringing to Gods remembrance his covenant with his people The Greeke translateth thus and the cakes shall be for a remembrance set before the Lord. a Fire offring in Chaldee an oblation for these cups of incense were by the Priests burned on the Altar unto God to teach that the twelve tribes of Israel represente◠by these 12. cakes of Shew bread were by 〈◊〉 in Christ a sweet edour unto him Wherefore the Church is said to be persumed with myrrhe and frankincense Song 3. 6. And the prayers of the 〈◊〉 likened to incense Rev. 5. 8. are as a memors 〈…〉 a sweet smelling odour unto God Acts 10. 4. Psalme 141. 2. Vers. 8. In the sabbath day in the sabbath day that is In every sabbath the Greeke translateth in the day of the sabbathes he that is the Priest meaning the Priests in their courses as they ministred The Levites assisted the Priests in the making and preparing of the Shew bread 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie to set it on and take it on the Table And they when they were many alwaies ministred by course Luke 1. 5. 9. saving at the feasts and they entred upon their service on the Sabbath 2 Chron. 23. 4. They did this service thus Foure Priests went in two of them h 〈…〉 their hands the two rowes of bread and two 〈◊〉 their hands the two cups of frankincense And before them went in foure Priests two to take off the two rowes of bread and two to take off the two ccups of incense which were there upon the table They 〈◊〉 caried in stood on the north side with their 〈◊〉 towards the south and they that caried out the bread stand on the south side with their faces to the north These tooke away the old bread and the other set on the new and the hands of the one were amidst the handsds of the other that is when the one tooke off the other set on as it is written BEFORE MEE CONTINVALLY Exod. 25. 30. They went out and set the bread which they brought out upon another golden table which was in the Portch of Solomons Temple and burned the cups of frankincense and afterward divided the cakes Maimony in Tamidin chap. 5.
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
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
one of those fiery serpents a figure of Christ as himselfe hath opened it saying As Moses lifted up the serpent in the wildernesse even so must the Son of Man be lifted up Ioh. 3. 14. For as this had the similitude of a serpent but had no venome so Christ had the similitude of a sinfull man yet without sin Heb. 4. 15. upon a pole or for a signe the originall Nes signifieth an ensigne or banner lifted up on high and is here by the Grecke and Chaldee translated a signe meaning a pole or pertch which is usually set up for a signe or signification of some thing And hereupon our Saviour useth the word of lifting up or setting on high in Joh. 3. 14. meaning of his crosse upon which he was lifted up at his death or of the the preaching of him crucified as elsewhere he likewise saith When ye have lifted up the Son of Man Ioh. 8. 28. and againe when he signified What death he should die he said And I if I be lifted up from the earth will draw all men unto me Ioh. 12. 32. So the setting of this Serpent on a pole or signe was a figure unto them of Christ to be crucified and preached unto the world for salvation when hee looketh upon it shall live or then he shall see or looke upon it and he shall live so implying both a commandement and a promise And this was the reason of the putting it upon a pole that the people which were farre off might presently see it every man from his place As the Serpent lifted up was a figure of Christ so the looking upon it signified faith in Christ as it is written At that day shall a man looke to his Maker and his eyes shall have respect to the holy one of Israel Esay 17. 7. And thus our Lord himselfe expoundeth it As Moses lifted up the Serpent in the wildernesse even so must the Sonne of Man be lifted up that whosoever BELEEVETH in him should not perish but have eternall life Iohn 3. 14 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus Hee shall looke upon it and live if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith when they submitted their heart unto their Father which is in heaven they were healed otherwise they perished shall live that is shall bee healed and have his life and health continued as in Esay 38. 21. he shall live that is shall recover or be cured And by this recovery and continuance of naturall life was figured life eternall to all that beleeved in Christ Iohn 8. 15. who is the root of Iesse standing up for an ensigne of the people whereunto then at 〈◊〉 should seeke Esay 11. 10. And the worke of 〈◊〉 was hereby lively signified As they that were bitteâ— with these sâ—rpents if they looked upon their sores and not to the signe 〈…〉 cted of God they died so they that are bitten with sinne if they six their eyes therâ—â— though with repeâ—â—ance and looke not unto Christ doe despaire and die Matth. 27. 3. 〈◊〉 As they if they sought to Surgeons or Physitians or used salves or medicines of their owne or others perished so whosoever seeketh to any but Christ or endevoureth by his owne workes or sufferings to have life with God dieth in his sinnes Ioh. 8. 24. Gal. 5. 4. As the brasen serpent was an unlikely thing in humane reason to heale such deadly wounds so Christ crucified is unto the Iewer a stumbling-blocke and unto the Greekes foolishnesse but unto them which are called both I wes and Greekes Christ is the power of God and the wisdome of God 1 Cor. 1. 23 24. Vers. 9. a serpent of Brasse which metall besides that is of a fiery colour Ezek. 1. 7. Rev. 1. 15. and so might resemble the colour of the serpent◠〈◊〉 is also strong and durable and in that respect might figure out the strength of Christ who was inabled by the power of the God-head to endure aâ—d overcome all 〈…〉 is tribulations otherwise than any man could whereupon Iob faith in his sorrows Is my strength the strength of stones or is my flesh of brasse Ioh. 6. â—2 But unto the Prophet Christ shewed himselfe à man whose appearance was like the appearance of brasse Ezek. 40. 3. 〈…〉 for a signâ— as in vers 8. This was the worke of Moseâ— whereupon it is said As Moses lifted 〈◊〉 the Serpentiâ—g the wildernesse Iohn 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ that we might be justified by faith Gal. 3. 24. by his writings Christ is lifted up as an ensigne unto all peoples for he wrote of Christ Ioh. 5 46 and by the rigour of his Law which urgeth satisfaction for sinne â—nd curseth all transgressours Gl 〈…〉 was lifted up upon the crosse God sending his owne Sonne in the likenesse of sinfull flesh who by his sacrifice for sinne condemned sinne in the flesh Gal. 3. 10. 13. Rom. 8. 3. if a serpent or as the Greeke translateth When a serpent biâ— a man so that the serpents were not taken away from the people as they desired in 〈…〉 s. 7. but continued still as a 〈◊〉 to n 〈…〉 re the disobedient people only God provideth a remedy to heale the repentant and beleeving sinners Wherefore also the brazen serpent was not lâ—â—â— standing in that place but they carried it along thorow the wildernesse even into the land of Canaan where it continued many yeares 2 King 18. 4. Such is the worke of grace towards us 〈◊〉 this life for neither are our sinnes utterly taken from us in this life but wee have forgivenesse of them by the bloud of Christ 1 Iohn 1. 7 8 9 10. 〈◊〉 3. 2. neither are our tentations and afflictions wholly removed though wee beâ—â—â—ch the Lord therefore but we receive grace from him which is suffi 〈…〉 for us and his strength is 〈◊〉 perfect in weaknesse 〈◊〉 Cor. 12. 7 8 9. when hee beheld or and if he beheld or looked unto the serpent of brasse then he lived where Taâ—gum Ionathan addeth againe ad directed his heart to the name of the word of the Lord then he lived And the Author of the booke of Wisdome speaking of this serpent which hee calleth a signe of salvation saith Hee that turned himselfe towards it was not saved by the thing that he saw but by thee O God that art the Saviour of all Wisd. 16. 6 7. This sheweth the truth of Gods promises and signes that they give life to them that obey and beleeve in Christ and when God promiseth to powre out the Spirit of grace upon his people it is with these words They shall looke upon 〈◊〉 whom they have pierced Zach. 12. 10. Thus the iust shall live by his faith Habak 2. 4. and hee that heareth the word of Christ and beleeveth on him that sent him hath everlasting life and shall not come into condemnation but
so the rest though they be ten c. and the residue of the goods are the brethrens If the brethren have sold or mortgaged their fathers lands the daughter taketh her livelihood from the purchasers even as a creditor taketh his debt of the purchasers Who so commandeth at his death that they should give his daughters no livelihood of his goods they doe hearken unto him for this is not of the nature of a dowrie Maimony tom 2. treat of Wives ch 18. sect 1. c. and ch 20. sect 1. c. Vers. 12. this mountaine of Abarim There were many mountaines of Abarim Num. 33. 47. by this mountaine therefore is meant one speciall which was called Nebo which was in the land of Moab over against Iericho Deut. 32. 49. And they were called Abarim of the fords or passages which were by them over Iordan into the land of Canaan Wherefore the Greeke version saith Goe thou up into the mountaine which is on this side Iordan of mount Naban or this mount Nabais And Mos. Gerundens explaineth it thus The mountaine of Abarim is mount Nebo as is expounded in Deut. 32. and is so called because it is by the fords of Iordan where they passe over into the land of Canaan see the land the land of Canaan saith the Greeke and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses to see the land a farre off and salute the same as the faithfull fathers are said to doe the promises which they received not Heb. 11. 13. yet his desire and earnest suit unto the Lord was that he might have gone over and seene it but he would not grant it him because he had sinned and God had denounced his death before Deut. 3. 23. 26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described Vers. 13. be gathered unto thy peoples in Greeke be added unto thy people meaning that he should die there and be buried Deut. 32. 50. and 34. 5 6. and his soule should be gathered unto his godly forefathers see Num. 20. 24. Vers. 14. For ye rebelled or For as much as yet rebelled against my mouth that is as the Greeke and Chaldee expound it against my word so in Num. 20. 24. to sanctifie me that is which word and commandement of mine was that ye by faith should sanctifie mee but yee sanctified mee not Wherefore the Greeke here translateth ye sanctified me not and so it is explained in Deut. 32. 51. because ye sanctified me not Meribah of Kadesh or strife of Kadesh as the Greeke translateth it of the contradiction of Kades the Chaldee the strife of Rekam By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51. V. 15. of the spirits of all flesh the Greeke translateth of the spirits and of all flesh so before in Num. 16. 22. It meaneth that God is both the Creator of all mens soules or spirits Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdome knowledge grace c. as spirits are used for spirituall gifts in 1 Cor. 14. 12. set or visit that is provide constitute for Bishop or overseer who therfore is called in v. 17. a shepherd or Pastor Though for the peoples sake the Lord was angry with Moses and would not let him goe into the good land Deut. 4. 21. yet such was Moses love unto them and care for their welfare that he procureth what in him lieth their good after his decease by having a faithfull governour set over them of God which is a blessing unto a land or people Eccles. 10. 17. Vers. 17. goe out before them by this phrase of going out and comming in and that which followeth leading out and bringing in is signified the administration of the officer and government of his people both in time of peace and of warre wherefore when Moses was old and the time of his administration expired he said I can no more goe out and come in Deut. 31. 2. So the Priests administration in the Lords house is called a going in thereto 1 Chron. 24. 19. The similitude is taken from a shepherd whose dutie is to goe before the sheepe and to lead them out that by his guidance they may goe in and out and sinde pasture as is spoken of our great shepherd the Lord Iesus whom this Iesus the successor of Moses prefigured Iohn 10. 3 4 9. which have no shepherd or no Pastor w ch estate is miserable as is noted of our Saviour that when he saw the multitudes he was moved with compassion on them because they fainted were scattered abroad as sheep having no shepherd Mat. 9. 36. Vers. 18. Iosua the son of Nun in Greeke Iesus the son of Naue so in the new Testament he is called Iesus Act. 7. 45. Heb. 4. 8. the spirit to wit the spirit of God meaning the gifts and graces of the Spirit as wisdome Deut. 34. 9. and the like The Chaldee expoundeth it the spirit of prophesie and Targ. Ionat. saith the spirit of prophesie from before the Lord remaineth upon him w ch accordeth with Num. 11. 24. But whether in prophesie or other graces he was but a shadow of Iesus the son of God to whom he gave not the spirit by measure Iob. 3. 34. lay thine hand or impose thine hand that is thine hands as the Greeke translateth and as Moses after sheweth in vers 23. which was a signe of his calling and ordination to his office as in Numb 8. 10. with which also it seemeth he received a greater measure of the Spirit as it is said And Iosua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him Deut. 34. 9. Vers. 19. charge thou him or command him give him a charge for the faithfull executing of his office such as we reade of in Deut. 31. 7 8. Besides that which was now done by Moses God himselfe did after give him a charge in the Tabernacle Deut. 31. 14 15. Vers. 20. give of thine honour or give that is put of thy glory or of thy Majestie whereby the gifts fitting the government of Israel seeme to be meant as wisdome according to Deut. 34. 9. or some other exterior signe of his calling from God whereby the people might be obedient to him As it is said of Solomon when he sate on the throne of the Lord and all Israel obeyed him that the Lord magnified Solomon exceedingly before the eyes of all Israel and gave upon him the honour of the kingdom or royall majestie such as had not beene on any king before him in Israel 1 Chron. 29. 23 25. And the contrary is spoken of Antiochus that vile person they shall not give upon him the honour of the kingdome but he shall come in peaceably and obtaine the kingdome by slatteries Dan. 11. 21. The Chaldee translateth thou
was offered the country was miraculously filled with water for Israel when they were in distresse 2 King 3. 9 10 20. And about the time of the evening oblation God answered unto Daniels prayers by sending the Angell Gabriel unto him who fore-told him when Christ should come for the salvation of his people Dan. 9. 20 21 22 c. See also the notes on Exod. 29. 39. Vers. 5. a tenth part that is an omer for that was the tenth deale of an Ephah or Bushell as is shewed in Exod. 16. 36. fine flower meaning wheaten flower as Exod. 29. 2. So Chazkuni here saith as the flower spoken of in the consecration of the Priests was of wheat so all flower spoken of in the Law is of wheat the fourth part that was somewhat lesse than a quart of oyle for an Hin contained twelve Logs and a Log held as much as six egges See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shewed unto Ezekid the spirituall Temple which Christ should build and the service therein declared after the similitude of the Legall service of Moses he saith that every Lambe should have for the Meat-offering the sixt part of an Ephah and the third part of an Hin of oyle Ezek. 46. 13 14. where the quantity is increased more than was offered under Moses to teach that as Gods grace and blessing aboundeth towards us in Christ so should our thankfulnesse againe towards him abound more than under the Law by a more cheerefull obedience unto him and more ample fruits of the spirit figured by the flower and oyle beaten oyle oyle signified grace beating of it signified afflictions whereby the grace of God is more perfected in us 2 Cor. 1. 21. and 12. 9 10. The oyle was beaten in a morter and they stratned it out with hands and pressed it not out in an oile presse to the end there might be found no dregs in it saith Chazkuni on Numb 28. Vers. 6. which was made that is which or such as was offered as in Targum Ionathan it is expounded such as was offered at the mount of Sinai Or by made understand ordained of God having reference to the ordinance in Exod. 29. 38. 42. Thus God calleth them throughout their generations unto his first institution which they were to keepe till he himselfe made a change of the Law And here observe that the Lambe the flower and the oile are all of them together called a Burnt-offering as also in Ezek. 46. 15. because the Meat-offering with the oyle was all burned on the Altar as was the lambe and so differed from the Meat-offering in Levit. 2. whereof an handfull onely was burned Vers. 7. Drinke-offering so named of powring out upon the Altar as is noted on Num. 15. 5. in the holy place the Court of the Sanctuary Hebr. in the Holinesse strong wine in Hebrew Shecar which name the Greeke retaineth calling it Sikera and so in the Evangelists writing Luk. 1. 15. It is generally used for all strong drinke which causeth mirth fulnesse and if it be taken excessively drunkennesse See the notes on Gen. 43. 34. The Chaldee here translateth it old wine and that is better than new Luke 5. 39. Thus God required the best liquour wine and the best sort of wine to be given with his sacrifice which was a figure not only of the bloud of Christ the memoriall whereof he hath still left unto his Church in wine Matth. 26. 27 28 29. but of the bloud also of his servants powred out in martyrdome upon the sacrifice and service of the faith as in the holy place Phil. 2. 17. See the Annotations on Numb 15. 12. Vers. 9. the Sabbath day Hebr. the day of Sabbath that is of Rest which the Greeke expresseth in the forme plurall the day of Sabbaths and so in the new Testament Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes understand as the Greeke version addeth ye shall bring two he-lambs these were over and beside the daily sacrifices fore-mentioned vers 10. The Sabbath was a remembrance of the creation of the world Exod. 20. 11. of Israels comming out of Aegypt Deut. 5. 15. a signe of their sanctification by the Lord Ezâ—k 20. 12. and a figure of grace and rest which should come by faith in Christ Hebr. 4. As therefore this day was a signe of more than ordinary favours from the Lord so hee required greater testimonies of their thankfulnesse and sanctification And Ezekiel prophesying of the Churches service under the Gospell under the figure of these legall ordinances he saith And the Burnt-offering that the Prince shall offer unto the LORD in the Sabbath day shall be six lambes perfect and a ramme perfect and the Meat-offering shall be an Ephah for a ramme and the Meat-offering for the lambes shall be the gift of his hand and an Hin of oyle to an Ephah Ezek. 46. 4 5. signifying that the service of God now in spirit and truth should exceed the legall services of old Vers. 10. in his Sabbath the Chaldee expoundeth it that shall be done in the Sabbath it meaneth that on the Sabbath it should be offered and not deferred till another day or weeke as is before noted vers 2. The like is for the moneth in vers 14. Vers. 11. the beginnings of your moneths that is as the Greeke translateth it the new-moones for in Israel they began the moneth with the new mooâ— and it was proclaimed by the Synedrion or M 〈…〉 strates as Maimony sheweth in Kiddush ba 〈…〉 cap. 1. These new-moones were daies sanctified to the service of God by speciall sacrifices appointed as after followeth then did they blow with the silver trumpets in the Sanctuary Numb 10. 10. and for Burnt-offerings on the Sabbaths New-moones and solemne Feasts was Solomons Temple dedicated 2 Chron. 2. 4. Then also did they thorowout the coasts of Israel repaire unto the Prophets or other Ministers of God for to heare his Word as appeareth by 2 King 4. 23. Wherefore wilt thou goe to him to the man of God to day it is neither New-moone nor Sabbath Then also they kept religious feasts 1 Sam. 20. 5 6. neither was it lawfull to buy or sell or doe other like worldly workes Amos 8. 5. but they were to meditate of their light sanctification graces and comforts to come by Christ whereof these and other holy-dayes were a shadow Col. 2. 16 17. And in Christ we spiritually keepe this feast as the Apostle speaketh of the Passeover 1 Cor. 5. 7 8. for so it is prophesied From one New-moone to another and from one Sabbath to another shall all flesh come to worship before me saith the LORD Esay 66. 23. Not that wee are now bound to observe daies and moneths and times and yeares Gal. 4. 10. but are taught by those figurative speeches in the Prophets to worship the Father in spirit and in truth Ioh. 4. 21. 23. who will accept of our service performed
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
the Lords first-fruits Rev. 14. 4. and have received the first-fruits of his Spirit Rom. 8. 23. so wee then doe give the first-fruits unto him when in Christ the true Sanctuary wee acknowledge that wee and ours are his and have this grace not of our selves or for our owne merits but of his goodnesse and liberality 2 Cor. 3. 5. Ephes. 2. 8 9 10. Tit. 3. 3 4 5 6. set it downe or leave it for the Priests which did after eat it The first-fruits were given to the men of the charge the Priests that ministred and they divided them among them as the other holy things of the Sanctuary Maimony in Bâ—ccurim ch 3. sect 1. It figured that wee should consecrate our selves and ours for ever unto the Lord Rom. 12. 1. and 6. 19. 22. Vers. 11. shalt rejoyce as they were bound to doe at all other feasts Deut. 16. 11 15. So that after this homage the people abode in the holy City all that night feasting and the next day they might depart and not before Hereupon the Hebrewes note seven things which they that brought first-fruits were bound unto the comming to the place and the vessell or basket the Profession to be made and the oblation or sacrifice and the Song and the Waving of it by the Priest and the tarrying all night When hee hath brought his first-fruits to the Sanctuary and made profession and offered his peace-offerings hee may not goe out of Ierusalem that day to returne to his owne place but must tarry there all night and returne on the morrow to his citie as it is written in Deut. 16. 7. and thou shalt turne in the morning and goe unto thy tents All the turnings which thou shalt turne out of the Sanctuary after thou art come thither shall not be but in the morning Maimony in Biccurim chap. 3. sect 14. in all the good or as the Greeke translateth for all the good things the chiefest whereof are the first-fruits of the spirit wherewith God sanctifieth his people as when Christ teacheth that Our Father which is in heaven will give good things to them that aske him Matth. 7. 11. another Evangelist expoundeth it he will give the holy Spirit to them that aske him Luke 11. 13. For this Spirit and graces of God which we have received we ought to rejoyce before him continually Psa. 100. Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16. Vers. 12. of thy revenue which the Greeke expoundeth of the fruits of thy land See the notes on Deut. 14. 22. the yeere of tithe that is the yeere when the second tithe was to be given to the poore which was the third and the sixt yeere of every seven yeeres whereof the Law was given before in Deut. 14. 28. The Greeke translateth the second tithe thou shalt give to the Levite c. Of this the Hebrewes say Wee are commanded to confesse before the LORD after that we have brought forth all the gifts which be of the seed of the land and this is called the Confession of the tithe And wee make not this Confession but after the yeere wherein we have separated the Tithes of the poore Deut. 26. 12. Maimony tom 3. in Maasar sheni or treat of the Second tithe chap. 11. sect 1 2. within thy gates that is as the Greeke and Chaldee expound it thy cities see Deut. 14. 28. 29. Vers. 13. Then Hebr. And thou shalt say The time is recorded by the Hebrewes to be at the Minchah the Oblation in the last good day of the Passeover of the fourth yeere and of the seventh as it is said WHEN THOV HAST MADE AN END OF TITHING at the Feast wherein all the tithes are ended And the Passeover of the fourth yeere commeth not but all the fruits of the third yeere are tithed whether they be the fruits of the trees or fruits of the land Maimony in Maaser sheni ch 11. s. 3. The reason hereof was the Passeover was kept in Abib or March Deu. 16. 1. and the first of Tisri that is September was tho beginning of the yeere for the tithes of corne seeds and herbs and the fifteenth of 〈◊〉 which wee call Ianuary was the beginning of the yeer for 〈◊〉 of the fruits of trees as Maimony sheweth in Maaser sheni c. 1. s. 2. so by March following the tithes of the third yeere which they had 〈◊〉 up wiâ—hin their gates Deut. 14. 28. might all be bestowed and the Passeover was the next feast th 〈…〉 〈…〉 ed when all men were bound to appeare 〈◊〉 the Lord Deut. 16. 16. say before 〈◊〉 〈◊〉 that by this solemne confession they might testifie their voluntary obedience to his lawes with a cleare conscience and so crave expect his further blessing The Hebrewes say This confession might be uttered in any language that a man spak and every one spake for himselfe and if many would confesse joyntly in one they might And it is commanded to be done in the Sanctuary BEFORE THE LORD and if they confessed in any place they were discharged Maim in Maaser sheni c. 11. s. 5 6. put away the holy thing in Chaldee the holy thing of the 〈…〉 he Hebr. the holinesse meaning things of holinesse as the Greek translateth I have purged the holy thingâ— out of my house so that this confession respected not the tithe of the poore onely but all other holy things which they were bound to give unto God or his Ministers or the poore And putting away signifieth the removing and utter taking away so that nothing remaineth So the Hebrewes say A man confesseth not untill there he not any of the gifts remaining with him as it is said I have put away the holy thing out of mine house And in the evening of the last good day of the Passeover was the putting away and on the morrow was the confession Thus he did if there remained with him any heave-offering of the Tithe hee gave it to the Priest if any of the first tithe hee gave it to the Levites if any of the poores tube hee gave it to the poore If there remained with him any of the fruits of the second tithe of confession or of that which was of the fourth yeeres plantation Levit 19. 24. or any money of their redemption loe he put them away and cast them into the Sea or burnt them If any first-fruits remained with him hee put them away in every place where by is meant that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came c. Hee cannot confesse till hee have brought out all the gifts as it is said I HAVE PVT AWAY THE HOLY THING that is the second tithe and the fourth yeeres plantation called HOLY Lev. 19. 24. OVT OF my HOVSE that is the Cake Num. 15. 20. which is the Priests gift in the house I HAVE GIVEN IT TO THE LEVITE this is
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
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
26. 42. captivitie that is the company of captives or prisoners as Psal. 68. 19. See also Psal. 14. 7. Vers. 4. gathered away that is withdrawne ceased or asswaged as the Greeke interpreteth it So in Ioel 2. 10. the starres gather away that is withdraw their shining Vers. 5. Turne us to our former estate cause to cease or dissipate as Psal. 33. 10. Vers. 6. wilt thou draw that is continue see Ps. 36. 11. Vers. 7. wilt not thou turne and revive that is againe revive us See Psal. 71. 20. The Greeke saith O God thou turning wilt revive us For halo they read ha-al the letters transplaced Vers. 8. Shew us or Let us see that is enjoy Sâ— Psal. 50. 23. Vers. 9. the God or the Almightie Ael and let them not or that they turne not to folly that is to sinne see Psal. 125. 3. The Greeke saith and to them that turne the heart to him Vers. 10. that glory may dwell or glory shall dwell meaning that glory of God which we are destitute of by sinne Rom. 3. 23. shall be restored by grace in Christ and God will dwell among men and communicate with them his glory Rev. 21. 3 11. Isa. 60. 1. they are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Or by glory is meant Christ the salvation of God who dwelt in our land when the word was made flesh and men saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth Ioh. 1. 14. Vers. 11. are met that is come together which before seemed asunder and they have mutuall societie so meeting importeth Prov. 22. 2. Isa. 34. 14. The truth of Gods promises are in Christ fulfilled Luke 1. 68 69 c. Act. 13. 32 33. have kissed as friends use when they meet Exod. 4. 27. and 18. 7. a signe of concord love and joy So Christ is King of justice and of peace Heb. 7. 2. and the worke of justice by him is peace Isa. 32. 17. for being justified by faith men have peace towards God Rom. 5. 1. Luke 2. 14. Vers. 12. Faithfulnesse springeth or Truth buddeth out of the earth or land that is the land bringeth forth faithfull increase answerable to Gods blessings upon it The land figuring the minds of men Hebr. 6. 6 7 8. which by faith apprehend Gods mercy in Christ. from heaven the justice of God through faith not our owne justice which is of the Law Philip. 3. 9. Vers. 13. the good or good things that is the good gift of the holy Ghost to sanctifie his people as Luk. 11. 13. compared with Matth. 7. 11. See also the Note on Psal. 65. 5. our land our earthly nature sanctified brings forth good fruits in Christ Mat. 13. 23. See Psal. 67. 7. Vers. 14. Iustice shall goe or He will cause justice to goe before him will put her footsteps or will set her in the way of his footsteps which seemeth to meane a setled course of walking in vertue Or when he shall put his footsteps into the way PSAL. LXXXVI David strengtheneth his prayer by the conscience of his religion 5 by the goodnesse and power of God 11 Her desireth the continuance of former grace 14 Complaining of the proud he craveth some token of Gods goodnesse A Prayer of David BOw downe thine eare Iehovah answer me for I am poore afflicted and needy Keepe my soule for I am mercifull thou my God save thy servant that trusleth unto thee Be gracious unto me Iehovah for unto thee doe I call all the day Rejoyce the soule of thy servant for unto thee Lord lift I up my soule For thou Iehovah art good and mercifully pardonest and much of mercie to all that call upon thee Give eare Iehovah to my prayer and attend to the voyce of my supplications for grace In the day of my distresse will I call unto thee for thou wilt answer me There is none like thee among the gods O Lord and none like thy works All nations whom thou hast made shall come and bow downe themselves before thee O Lord shall glorifie thy Name For great art thou and dost marvellous things thou art God thy selfe alone Teach me O Iehovah thy way I will walke in thy truth unite my heart for to feare thy Name I will confesse thee O Lord my God with all my heart and will glorifie thy Name for ever For thy mercy is great toward me and thou hast delivered my soule from the lowest hell O God the proud are risen up against me and the assembly of violent men seeke my soule and they have not set thee before them But thou Lord art a God pittifull and gracious long suffering and much of mercie and truth Turne the face unto me and be gracious to me give thy strength to thy servant and save the son of thine handmaid Doe with mee a signe for good and let my haters see and be abashed because thou Iehovah hast holpen mee and comforted me Annotations A Prayer the like title is of Psalme 17. To Christ may this Psalme fitly be applied Vers. 2. mercifull or a gracious Saint pious holy See Psal. 4. 4. This tiâ—e God taketh to himselfe Ier. 3. 12. Vers. 4. Lift I up See the Notes on Psal. 25. 1. The Chaldee saith lift I up my soule in prayer Vers. 5. mercifully pardonest or art propitious a forgiver the Chaldee addeth of them which turne to the Law See Psal. 25. 11. Vers. 8. among the gods Though there be that are called Gods whether in heaven or in earth as there be many gods and many Lords yet unto us there is but one God c. 1 Cor. 8. 5 6. all the gods of the peoples are idols Psal. 96. 5. Or by gods may be meant Angels as the Chaldee here explaineth it and the Princes of the world and none to wit can doe workes like thine or no workes are like thy works Psal. 13 6. 4. Vers. 11. Vnite my heart apply and knit it to thy feare onely and that with simplicitie Vers. 13. hell or grave the state of death see Ps. 16. 10. Vers. 14. the proud Compare this with Psalm 54. 5. Vers. 15. pitifull or full of ruth mercie and tender love When Gods name was proclaimed before Moses this title with other was in it Exo. 34. 5 6. long suffering Hebr. long of nostrils that is of anger long ere thou be angry The nose and anger have one name in Hebrew see Psalm 2. 5. Vers. 16. son of thine handmaid that is borne thy servant of godly parents that were thy servitors Of Christ this also was true the sonne of Mary the Virgin the handmaid of the Lord Luk. 1. 48. See the like speech Psal. 116. 16. Vers. 17. Doe with me a signe or Shew it me that is So deale with me in my deliverance and preservation that I may have my selfe and may be to others a signe for
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
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
thus wast thou decked with gold and silver Ezek. 16. 11. 12. 13. The spirituall signification according to either similitude is one and the same as after shall bee shewed rowes in Hebr. Torim which being of the singular Tor signifieth a disposition row or orderly course of things and hath affinity with Torah which hath the name of the Law in Hebrew and the one is put as an examplanation of the other as David said Is this the Law of man ô Lord God 2 Samuel 7. 19. which another Prophet relateth thus thou hast regarded me according to the order disposition or estate of a man of high degree ô Lord God 1 Chron. 17. 17. And indeed the Law of God is his ordinance or orderly disposition of his precepts the rules and canons of our life The same word Tor is also used for a Turtle-dove and Torim are Turtles as in the law of sacrifices Lev. 12. which some therefore take here to be jewels or ornaments that had the figures of Turtle doves And so the Greeke version here translateth How beautifull are thy cheekes as of a turtle dove But in the verse following where the same word is againe used the Greeke translateth We will make for thee similitudes of gold chaine 's in Heb. Charuzim a word not found but in this one place translated in Gr. collars or chaines and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put about the necke These rowes and chaines signifie the Lawes and ordinances of God wherewith he adorneth the face and necke of his Church that in her profession practice and obedience she may bee comely and gracious in the sight of God and his people and being guided by them may vanquish her enemies Thus Solomon elsewhere saith there is gold and a multitude of rubies but the lips of knowledge are a precious jewel Proverb 20. 15. And againe My sonne heare the instruction of thy father and forsake not the law of thy mother for they shall be an ornament of grace unto thine head and chains about thy necke Proverb 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people of humility reverence and other vertues as on the contrary pride and other like vices are said to compasse evill men about as a chaine and violence to cover them as a garment Psalme 73. 6. Likewise holy persons that teach instruct reprove and such as receive doctrine and reproofe Proverb 25. 12. and reproofes themselves are pearles Matth. 7. Thus also the Hebrewes understood this Scripture as the Chaldee paraphrase here saith When the Israelites went forth into the Wildernesse the Lord said unto Moses How fayre is this people that the words of the Law should bee given unto them that they may be as bridles in their jawes that they depart not out of the good way as an horse goeth not aside that hath a bridle in his jawes and how faire is their necke to beare the yoake of my precepts that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field and feedeth both it selfe and the master thereof Vers. 11. We will make for thee A promise of encrease of graces to the Church by We is understood the mystery of the Trinity as in Genesis 1. 26. Let us make man So in Rev. 1. 4. 5. Grace and peace is wished from the Father Sonne and Holy Ghost and in 1 Corinth 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit the diversities of ministeries whereby those gifts are administred to be of the Lord Christ and the diversities of operations effected by the gifts and ministeries to bee of God the Father The Hebrewes also as Sol. larchi here interpret it I and my judgement hall by which phrase the Trinity of old was implyed though now the faithlesse deny the same for a judgement hall in Israel consisted of three at the least which in their close manner of speech they applyed unto GOD but their posterity understood it not Christ here teacheth his Church that every grace and good gift is from GOD as also the increase thereof Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. Also that to him that hath shall be given and he shall have more abundance Matth. 13. 12. As in our bodies wee come naked into this world without clothes or ornaments so is the estate of our soules by nature naked and bare Ezek. 16. 4. 7. till Christ of his grace by his Spirit clotheth and adorneth us Revelation 3. 18. rowes of gold he spake before of rowes simply now he addeth of gold either to signifie more excellent ordinances and graces under the Gospell then under the Law as hee promiseth For brasse I will bring gold and for â—ron I will bring silver c. Esay 60. 17. that should proceed from faith and love and not from feare as when shee was under the bridle of the Law for wee should not bee like horse and mule whose jaw must bee bound with bit and bridle Psalme 32. 9. and yeeld obedience by constraint or it meaneth a new supply of graces so that we are changed into the image of God from glory to glory even as by the spirit of the Lord 2 Corinth 3. 18. These promises may respect both the rules ordinances gifts and graces bestowed on his people Proverbes 20. 15. and the persons themselves that are furnished with those graces as the precious sonnes of Zion are said to bee comparable to fine gold Lament 4. 1. speckes of silver in Greeke markes of silver which word markes Stigmata Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus by suffering for his Gospell Here it meaneth variety of graces in the communion of the Saints for their mutuall helpe comfort and delight as is opened in Proverb 25. 11. 12. A word fitly spoken is like Apples of gold with pictures of silver As an eare-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient eare Where we are taught that both instructions and reproofes are the ornaments of the Saints when they are prudently uttered and obediently received Neither of which can bee without the speciall grace of God who both maketh these ornaments for us and maketh us fit to receive and put them on for The hearing eare and the seeing eye the Lord hath made even both of them Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse of the Law which God gave unto Israel on the two tables by the hand of Moses But though the ordinances of the Law were likened to gold and silver wherewith the Church then was decked as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people then thousands of gold and
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
of the Law were a midle wall of partition as Paul nameth them Ephes. 2. 14. behind which Christ standeth speaketh and sheweth himselfe though more obscurely But we may best apply it to our owne wall meaning of the heart as the Prophet speaketh of the walls of his heart Ier. 4. 19. which the Greek there translateth the senses of his heart and it agreeth with that saying Behold I stand at the doore and knocke c. Revel 3. 20. For the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till they be pulled down reformed according to the knowledge of God And so it is prophesied of Christ that he should unwall or cast downe the walls of all the sonnes of Seth Num. 24. 17. that is as the Apostle openeth should by the preaching of the Gospell pull downe strong holds cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4. 5. looking through or looking in at the windowes this word used onely here and in Psal. 33. 14. and Esay 14. 16. signifieth a looking narrowly and an intentive observation of that which is done or suffered by others So it noteth Christs providence and care of his Church and all her wayes to see how shee would accept of him and his word flourishing or blossoming that is shewing himselfe as a floure sweet pleasant amiable to teach that Christ commeth not unto his without profit and comfort to their soules For as hee is all gracious so hee profereth grace to his Church The Greeke translateth it looking in agreeable to the former word lattesses a word not elsewhere used in the Hebrew but the Chaldee useth it for windowes as in Ios. 2. 21. And as windowes and lattesses doe both serve to let in light into the house so according to the former interpretation they may here bee applyed to Christ through whom grace shined in his humane nature or to his ordinances through which the light of grace shineth unto us as by his Word Seales of the Covenant c. or to the hearts of his people into which he conveyeth heavenly light But his looking in to his Spouse through these betokeneth also his secret observation of her and all her doings for things which one doth secretly unespyed are said to be by looking out at the window as in Prov. 7. 6. c. Ge. 26. 8. And as for her she seeth him not plainly but as through windowes and lattesses for in this life wee know but in part and now we see through a glasse darkly 1 Cor. 13. 12. The Chaldee referreth this speech to Gods respect of his people when they kept the Passeover in Aegypt Exod. 12. which was a figure of Christ our Passeover sacrificed for us 1 Cor. 5. 7. Vers. 10. answered or spake She telleth here the end and fruit of Christs swift comming to call her by his Word and Spirit from her present estate and place of affliction unto a better or from that slouth or security wherein shee lay to follow him in the faith and love of his Gospell for when we with open face behold as in a glasse the glory of the Lord we have also this grace added that we are changed into the same image from glory to glorie even as by the Spirit of the Lord 2 Cor. 3. 18. Rise up thou or Rise up for thy selfe and for thy good so after Come away for thy selfe Sitting or lying still fitteth not with a Christian in this life who is called to runne the way of Gods commandements Psal. 119. 32. and to follow the Lambe whithersoever he goeth Rev. 14. 4. By our owne default and negligence we want the comforts of Christ and his communion but this our sinne is reproved and made manifest by the light Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 13. 14. Hereunto Christ calleth us with words of love and kindnesse come thou away or goe thou or get thee away Such words God used to Abraham when he called him out of his Country Genesis 12. Vers. 11. Winter a time of cold hardnesse storme and tempest wherein flowers and fruits are consumed travell is difficult for then God casteth forth his yee like morsels who can stand before his cold Psal. 147. 17. Therefore Christ saith Pray that your flight be not in the winter Mat. 24. 20. raine is over or is changed that is past away and faire wether come in the place Raine in winter is an hindrance of travell or going abroad as appeareth also by Ezr. 19. 9. 13. These things may be applyed to outward troubles and grievances in this life by the malice of the world as when Israel was in the bondage of Aegypt and of Babylon and after were released likewise to the spirituall winter raine and rage of Antichrist after which the graces and fruits of the Gospell beganne to flourish againe May also signifie the afflictions of soule wherein feares and sorrowes are stirred up like tempests by the wrath of God caused by sinne discovered and stirred up by the Law Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christs comming are done away Rom. 7. 25. For that man is an hiding place from the wind and a covert from the tempest Esay 32. 2. and through him we being justified by faith have peace with God Rom. 5. 1. and his Tabernacle is for a place of refuge and for a covert from storme and from raine Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer Rev. 7. 16. 17. Vers. 12. The flowers or The flourishîng things the flowerings appeare A description of a pleasant and fruitfull Spring after a dolefull winter signifying Christs gracious and comfortable gifts for the delight and benefit of his Church after the removall of the former evils These flowers may bee understood both of the Saints themselves which now beganne to hold up their heads and of the graces of the spirit wherewith they are adorned for their mutuall comfort whiles the joyfull tidings of the Gospell are discovered unto the consciences of afflicted sinners to assure them of the favour of God Thus unto Pharaohs Butler in prison was signified his restoring to his former good estate by a dreame of vine branches that budded blossomed and brought forth grapes Gen. 40. 9. 10. 13. And when God promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. and they of the citie shall flourish like grasse of the earth Psal. 72. 16. the earth which being naturally dry and barren and cursed for mans sinne Gen. 3. is by the blessing of God and by meanes of the raine and deaw of heaven made fruitfull and this is applyed unto our sinfull barren nature
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.
sister my Spouse thou hast ravished-my-heart with one of thine eyes with one chaine of thy necke How faire are thy loved my sister my spouse how much better are thy loves then wine and the savour of thine ointments then all spices Thy lippes drop the hony-comb ô spouse honey and milke are under thy tongue and the savour of thy garments is as the savour of Lebanon A garden locked my sister my spouse a spring locked a fountaine sealed Thy plants are an oâ—tyard of Pomegranats with fruit of precious-things Cypres with Spikenard Spikenard and Saffran Calamus and Cinamon with all trees of Frankincense Myrrh and Aoes with all the chiefe spices Fountaine of gardens well of living waters and streaming from Lebanon Stirre-up thou North winde and come thou South blow upon my garden that the spices therof may flow-out let my beloved come into his garden and eate the fruit of his precious things CHAPTER IIII. LOE thou art faire ô thou my dearest-Love Loe thou art faire thine eyes are as the dove Within thy locks as flocke of goats thy haire That from the mount of Gilead doe appeare Thy teeth are like a floke of sheepe that are Even shorne which from the washing up doe fare Which equall twinnes doe bring-forth every one And them among bereav'd-of-yong is none Thy lips are like unto a scarlet lace Also thy speech it is with comely-grace The temples-of-thine-head thy locks within Like to a peece of a pomgranate beene Thy necke is like unto the tourret-hye Of David builded for an armory A thousand bucklers on it-hanged are All shields of men that mighty-are-in-war Thy two brests are like unto two fawnes yong Twinns of the Roe which lilies feed among Vntill day dawne and shadowes doe flee hence To mount of myrrh and hill of frankincense Get met will My love thou art all faire And blemish none in thee With me repaire From Lebanon from Lebanon with me My spouse from top of mount-Amanah see From Shenir top and Hermon from the denns Of Lions from the Leopards mountaines My sister spouse thou hast my heart away Even ravished thou hast my heart say Even ravished with one of those thine eyes With one chaine that about thy necke implies How faire my sister spouse are loves of thine How are thy loves much better then is wine And of thine ointments th'odorifcrous-smell The odour of all spices doth excell Thy lips ô spouse doe drop the honey-combe Honey and milke are underneath thy tongue And savour of the garments thee upon Is as the savour of mount Lebanon My sister spouse a garden close-locked A locked spring a fountaine fast sealed Thy plants are of pomegranats an ortyard With fruit of precious things Cypres with Nard Nard Saffran Calamus and Cinamon Trees of Frankincense every-one Myrrh Aloes with all spices that surmount O thou that art the gardens welling-fount The well of waters that doe lively spring And that from Lebanon the streames-do-bring Stir-up thou North come thou South wind blow Vpon my garden that her spice may flow Into his garden my belov'd repaire And eate his fruit of things that precious are Annotations THou art faire As the Church before set forth the glory of Christ by the similitudes of the guard about Solomons bed his Charret and his Crowne so here Christ setteth forth the graces of his Church not by her ornaments onely as before in chap. 1. 10. but by the parts and features of her body And first hee commendeth in generall her spirituall beautie which she had from him Ezek 10. 14. through her perfect constitution faith and holmesse see the notes on Song 1. 15. eyes he mentioneth seven particulars the eyes haire teeth lippes temples necke and breasts that as seven is often the number of perfection Christ himselfe being likened to a Lambe with seven hornes and seven eyes which are the seven spirits of God Revel 5. 6. so by these the manifold graces bestowed on the Church might be signified that in every thing she is inriched by him and commeth behinde in no gift as 1 Cor. 1. 5. 7. as doves the word as is after supplied in Song 5. 12. and it meaneth as doves eyes that is faire full cleare chast to see by faith him who is invisible Hebr. 11. 27. and having the eyes of her understanding inlightened to know what is the hope of his calling Eph. 1. 18. so that shee lifteth not up her eyes unto idols Ezek. 18 6. but to the Holy One of Israel Esa. 17. 7. and her eyes observe his waies Prov. 23. 26. See the notes on Song 1. 15. and 7. 4. where her eyes are like pooles within thy lockes or from within or through thy locks which are named in the originall of binding or restraining because a womans lockes are modestly and seemely tied up and covered so that it was a signe of sorrow misery and captivity to have such lockes uncovered Esa. 47. 2. But the Spouse of Christ freed by him from Satans bondage is decently dressed and covered in signe of her subjection as 1 Cor. 11. and of her chaste affection to him So after in v. 3. and Song 6. 7. hayre this is the ornament and covering of the head proceeding from moisture and strength of nature likened here to the hayre of a flock of goats fed in fat pasture as on mount Gilead whose haire is long ranke and smooth figuring the thoughts purposes devices c. which are ordered and composed aright according unto God as thoughts on the bed and visions of the head are mentioned in Dan. 4. 5 and 7. 15. Iob 4. 13. Or if wee apply this unto persons by hayre may be meant the multitude of beleevers as by the hayre the people of Israel was signified Ezek. 5. 1. 2. 12. and by the eyes the Guides of the Church as in Numb 10. 31 thou maiest be to us in stead of eyes And thus the Chaldee Paraphrast here by the eyes understandeth the Princes and Wise men of Israel and by the hayre the other people of the land Other Hebrewes expound the eyes to meane the Prophets called Seers 1 Sam. 9. 9. and the hayre the Nazirites which were to let their hayre grow Num. 6. 5. that appeare or that appeare smooth that glister as the hayre of fat cattell is smooth and shining The Hebrew word Galash is not used but in this place and againe in like sense in Song 6. 4. The Greek here translateth it are revealed or appeare but there doe come-up Gilead a mountaine which bare good pasture for cattell as appeareth by Num. 32. 1. Ier. 22. 6. and 50. 19. Vers. 2. of sheepe even shorne or of sheepe made even or equall of the same size The word sheepe or ewes is after expressed in Song 6. 6. and is to be understood here This is the first praise of the teeth of the Church that they are cut of equall height not one longer then another which would both be unseemely and an hinderance to
the well eating and chewing of her spirituall food from the washing the second praise of her teeth that they are white and cleane as washed sheep which seemeth to respect besides comelinesse the purity of the spirituall meat wherewith she is fed as it is a part of Iudahs blessing that his teeth should be white with milke Gen. 49. 12. beare twinnes as fruitfull ewes bring forth twinnes of equall bignesse so the teeth are set in double rankes one answerable to another which is the third property for which they are praysed bereaved of the yong or robbed of the yong by miscarying or any other accident Barren is that which beareth not Esa. 54. 1. but the word here used signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth against the inconveniences forementioned These teeth of the Church which chiefly serve to eate with may here meane her courage and strength against her enemies as is prophesied of Israel hee shall eate up the Nations his enemies Num. 24. 8. or rather her judging discerning esteeming and applying of the word of God and seales of his Covenant for the comfort and nourishing of her soule so chewing the cudde and feeding by faith upon the promises of God which are often made under the similitude of eating and drinking as in Psal. 22. 26. Prov. 9. 5. Esa. 65. 13. Ioh. 6. 41. 50. 51. Some referring this to persons understand by the teeth the Ministers of the word that breake and as it were chew the bread of life unto and for the people So the Chaldee expoundeth these teeth to bee the Priests and Levites that did offer and eate the sacrifices in Israel Vers. 3. a threed or a lace a line aribband of scarlet that is thinne in substance red of colour as scarlet double-dyed which two things are the grace of the lips Here by the lips of the Church are commended her doctrines reproofes prayers prayses c. For the lips are the instruments wherwith words are uttered whether in prayer as Zeph. 3. 9. Psal. 21. 2 or praise and thankes as Psal. 66. 3. Heb. 13. 15. or vowes as Psal. 66. 13. 14. or doctrine Mal 2. 6. 7. Psal. 119. 13. or pleading as Iob 13. 6. or comfort as Iob 16. 5. or any other speech All these shee uttereth not with swelling words of vanity or taught by humane wisedome but by the Spirit of God who hath poured grace into her lippes and by faith in the blood of Christ wherein her doctrines prayers comforts are all dyed and coloured 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons signifie the administers of the word and prayer as the Chaldee paraphrast applyeth it to the high Priest in Israel and his prayers for the reconciliation of the Church on Atonement day Levit. 16. Other of the Iewes expound it of the singers in Israel comely gracious and to be desired see the notes on Song 1. 5. So our praises of God are said to be pleasant and comely Psal. 147. 1. and we are commanded that our speech be alway with grace Colos. 4. 6. thy temples Hebr. thy temple that is each of the temples of thine head Here by the cheekes also may be meant as the Greeke version here hath it which are adjoyned to the temples whose red colour like a peece of pomegranate when it is cut are a part of the beauty of the face and a signe of modestie and shamefastnesse So here in the Church it betokeneth her reverend and modest countenance as fearing and taking heed lest shee should speake or doe amisse or blushing if she hath failed Some doe explaine this to signifie the Governours of the Church and the similitude of the pomegranate to denote the fruit and benefit that commeth by such The Chaldee also expoundeth it of the King in Israel and the locke after mentioned of the Governours under him Vers. 4. like the towre of David whereof mention is made in Nehem. 3. 19. 25. or the fort of Zion which David tooke and builded 2 Sam. 5. 7. 9. Hereby is meant that her necke was upright high and strong for the necke is named in Hebrew Tsavvaar of firmnesse and strength a Tower Migdal is a building great and high Esa. 2. 15. This signifieth the magnanimity and courage the sure hope the bold and comfortable cariage of the Church whiles shee being by faith united unto Christ her head doth no longer bow downe her necke to beare the yoke of her enemies to serve Satan and sinne any more or to bee a servant unto men Rom. 6. 17. 18. 1 Cor. 7. 23. but by the weapons of her warfare which are not carnall but mighty for God 2 Cor. 10. 4. shee standeth and withstandeth in the evill day taking the shield of saith the sword of the Spirit which is the word of God and other like armour wherewith shee defendeth her selfe and discomfiteth all her enemies Ephes. 6. 11. 17. so that her necke is like the horses clothed with thunder and terrour Iob 39. 19. The contrary state of the Church was figured by the captivity of Babylon when her necke was under persecution and her transgressions as ayoke were wreathed and come-up upon her necke Lam. 5. 5. and 1. 14. See after in Song 7. 4. The Hebrewes in their Chaldee Paraphrase expound this necke to meane the Chiefe of the Session or great Councel in Israel for an armorie to hang swords on and other like weapons of warre The Hebrew word Talpijoth used onely in this place is by the Greeke left uninterpreted Thalpioth and seemeth to be derived of Thalah to hang and pijoth two-edged swords meaning all instruments to offend or wound the enemy as the bucklers and shields after mentioned were to defend her selfe bucklers hang or are hanged a buckler hath the name in the originall of protection or defence the word following shields which seemeth to be borrowed from the Hebrew name Shiltei hath the signification of power or dominion as being used of great and mighty men Such bucklers and shields of David were sometime kept in the house of God 2 Chro. 23. 9. and as the taking away of shields from the enemy was a signe of victorie 2 Sam. 8. 7. so the hanging of them up on walles was a signe of glory Ezek. 27. 11. of mighty men This hath reference to Davids worthies or mighty men who held strongly with him in his kingdome and with all Israel to make him King whose names and heroicall deedes are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in Davids towre for moniments are here taken for figures and examples of all the mighty men of God which by the shield of faith in God and Christ the shield of his people have done many great and mighty workes as the Apopostle bringeth a cloud of witnesses in Hebr.
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariâ—â— yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â—1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâ—r 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not
is mine he feedeth among the Lilies Thou art faire ô my Love as Tirzah comely as Ierusalem terrible as armies with banners Turne-about thine eyes over-against me for they have lifted mee up thy haire is as a flocke of Goats that appeare from Gilead Thy teeth are as a flocke of sheepe which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong As a piece of a pomegranate are thy temples within thy locks There are threescore Queenes and fourescore Concubines and Virgins without number My Dove my perfect-one she is one she is the onely one of her mother she is the choice one of her that bare her The daughters saw her and they blessed her the Queenes and the Concubines and praised her Who is she that looketh-forth as the morning faire as the moone cleare as the Sunne terrible as armies with banners I went-downe to the nut garden to see the fruits of the valley to see whether the vine flourished whether the Pomegranates blossomed I knew not my soule put me the chariots of my willing people Returne returne ô Shulammitesse returne returne that we may looke upon thee what shall we see in the Shulammitesse as the company of two-armies CHAPTER VI. O Whither is thy welbeloved gone Thou that of women art the fairest one O whither may thy Loved turned be Aside that we may seeke for him with thee My Welbeloved he descended is Vnto his garden to the beds of spice Within the gardens that he food may get That also he may gather Lilies sweet I my Beloveds am and my Loved Is mine he doth among the Lilies feed My Love thou art as Tirzah beautifull Comely as is Ierusalem dreadfull As are the warlike-bannered armies Over against me turne about thine eyes For they have lift me up so is thine haire As flocke of goats from Gilead that appeare Thy teeth as flocke of sheepe are which be gone Vp from the washing of which every one Doe bring-forth equall-twinnes and them among Is none that is bereaved-of the-yong The temples-of-thine-head thy lockes within Like to a piece of a pomegranate beene Queenes threescore are and Concubines fourescore Of Virgins eke innumerable store My Dove my undefiled she is one She of her mother is the one alone Of her that bare her she the choice one is The daughters they her saw and did her blisse The Queenes and Concubines and did her praise Who is she that as morne her selfe displayes Faire as the Moone is as the Sun so cleare Dreadfull as armies that doe banners beare To the Nutgarden I went-downe to see The valley fruits to see if the vine-tree Flourisht if blossome did the Pomgranets I knew not my soule put me the charrets Of my free people Turne ô turne I say Shulammitesse turne turne we view thee may What shall you see in the Shulammitesse As company that of two-armies is Annotations TVrned aside or hath he turned his face to wit from thee to others or to another place that we may seeke or and we will seeke him The daughters of Ierusalem Gods elect having heard from his Spouse the praises of Christ are moved earnestly to inquire after him and promise if they know where to seeke him with her that they might bee made partakers of his grace and blessings Such is the effect of the preaching of the Gospell in the hearts of the chosen Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen fore-mentioned Song 3. 3. and 5. 7. had no such affection that in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord therefore they shall not prosper Ier. 10. 21. Vers. 2. is gone-downe to his garden The garden of Christ is his Church as in chap. 4. 16. and 5. 1. The Spouse which before missed and sought him hath now intelligence and informeth others where he is so that this respecteth another time and state and the promise is fulfilled Seeke and ye shall find Mat. 7. 7. If from thence thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule Deut. 4. 29. bed of spice rankes rewes or beds wherein spices were sowne which seemeth to meane companies of beleevers in whose hearts as in good earth the sweet and precious word of the Gospell was sowne Mat. 13. 8. 23. For these beds are by Aquila a Greeke interpreter translated Prasiai which word is used in Marke 6. 40. for rankes of people sitting downe to bee fed of Christ. to feed to associate himselfe and communicate with the graces of his people eating his pleasant fruits as in Song 4. 16. as also to feed his friends and impart unto them the graces of his Spirit in the gardens his particular Churches as in Song 5. 1. to gather Lilies to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather unto him his faithfull people which are as Lilies among thornes Song 2. 2. The Hebrewes in their Chaldee paraphrase apply this to Gods returning of his people from the captivity of Babylon by Cyrus Ezra Nehemiah Zorobabel c. and the restoring of his worship in the Temple reedified and accepting their service and nourishing them with dainties and as a man that gathereth lilies out of the vallies so gathereth he them out of Babylon Vers. 3. I am my Beloveds The Spouse here glorieth in the peace renewed betweene Christ and her and their mutuall communion by his Spirit and her faith notwithstanding her former infirmities and afflictions The same words but in other order she used before in Song 2. 16. see the annotations there V. 4. Thou art faire The Spouse having found being reconciled to Christ is here cōmended by him for her manifold graces wherewith shee was beautified Compare these her graces with the former in Son 4. 1. c. as Tirzah This was a city in Canaan not far from Samaria wherin one of the 31 Kings whom Iosua conquered did dwell Ios. 12 24. Afterward the Kings of Israel kept their Courts in it 1 King 14. 17. and 15. 21. 33 and 16. 6. 8. 23. By interpretation Tirzah signifieth gratefull well pleasing or acceptable and so the Greek here translateth it Good pleasure or favourable acceptation which sheweth it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and acceptable by Christ her Beloved as Ephes 1. 6 and 5. 27. Ierusalem a city renowned for glory especially because God himselfe chose to dwell in it having his Temple built there on mount Sion It was faire in situation the joy of all the earth the City of the great King Psal. 48. 2. 3. c. Hereupon the Church under the Gospell the Spouse and Wife of the Lambe Christ is called Ierusalem holy and heavenly whose glory from God and excellent ornaments are described at large in
affliction errour ignorance ariseth to her owne and others coÌ„fort Thus it is said to the Church Arise shine for thy light is come and the glorie of the Lord is risen upon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Esay 60. 1. 3. And to such as amend their wayes he promiseth Then shal thy light breake forth as the morning c. Esay 58. 8. faire as the Moone which is called in Hebrew Lebanah of her whitenes and bright shining When glory and prosperity is promised God saith Thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe Esay 60. 20. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven fold Esay 30. 26. but when affliction is threatned he saith The Sun and the Moone shall be darkned c. Ioel. 3. 15. Ezek 32. 7. 8. Here therfore the glorious state of the Spouse is signified to the admiration of others as it is said Thy renowne went forth among the heathen for thy beauty for it was perfect through my comlinesse which I had put upon thee saith the Lord God Ezek. 16. 14. cleare as the Sun or pure in Greeke choice as the Sun as v. 9. Christ himselfe is the Sun of righteousnesse Mal. 4. 2. the Woman his Spouse is clothed with the Sun Rev. 12. 1. because by faith she hath put on Christ Gal. 3. 27. by whose righteousnes impured she is purged from all sin and so is made glorious Here also we may observe in her the degrees of grace her first light being like the morning or day dawning her second beauty like the Moone her third degree like the Sun it selfe in brightnesse And so it is said The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 4. 18. terrible to the enemies with whom she is to fight under the banner of Christs Gospell love Song 2. 4. having the weapons of her warfare not carnall but mighty through God to the pulling downe of strong holds c. 2. Cor. 10. 4. So Israel was a people saved by the Lord the shield of their helpe and who was the sword of their excellency Deut. 33. 29. God did put the dread of them and the feare of them upon the nations under the whole heaven who heard the report of them and trembled Deut. 2. 25. The people 's heard and were afraid sorrow tooke hold on the inhabitants of Palestina the Dukes of Edom were amazed the mighty men of Moab trembling took hold upon them all the inhabitants of Canaan melted away feare and dread fell upon them c. Exod. 15. 14. 15. 16. Psal. 48. 5. 6 See before on v. 4. V. 11. I went down The words of Christ shewing how hee went to visit the garden of his Church Nut garden The originall word Egoz is not sound but in this one place the Gr. translateth it the Nut and most interpreters the Arabike also agreeth in which tongue Nuts are called Geuz It meaneth aromaticall trees fruits such as Christs gardens are planted with Song 4. 12. 13. 14. and so is to be understood of that fruit which wee call Nutmegs and the like The Chaldee paraphrast applyeth this Nutgarden to the second Temple builded by Cyrus commandement and the state of the Church then but these Prophesies seeme rather to meane the time under the Gospell as before is shewed the fruits of the valley fruits here properly meane the new greene or first ripe fruits such as are tidie and forward in the beginning of the yeare So after the winter of tribulation and wrath commeth the chearfull Spring of grace in the garden of the Church situate low and base as in a valley or bourne where it is watered with Gods Word and Spirit and made fruitfull The Greeke translateth it fruits of the bourne or streame In hot Countries gardens and orchards were wont to be planted neere bournes streames and pooles of water to make them fruitfull Eccles. 2. 6. Ezek. 31. 4. 5. 7. the pomegranates or pomegranate trees by these and the former vines are meant the people called of God and planted in the garden of his Church which when they flourish in a good profession doe after bring forth the fruits of good workes to the glory of Christ. The Chaldee expoundeth these of the wise men of Israel likened to a vine and their plenty of good workes as the Pomegranate is full of juice and kernels So in Song 7. 12. Vers. 12. I knew not These words seeme to be the continued speech of Christ though some thinke them spoken by his Spouse and by saying I knew not he meaneth experimentall knowledge or perceiving for things are spoken of God after the manner of men as in Gen. 18. â—1 I will goe downe now and see whether they have done altogether according to the cry of it which is come unto me and if not that I may know See also Exod. 33. 5. Gen. 22 12. Now that which Christ here knew not may be understood of the former things that he perceived not the Vines to flourish or the Pomegranate to blossome and therefore calleth upon the Shulammitesse in vers 13. to Returne or that hee knew not neither was aware of the frowardnesse of his people which was beyond mans expectation and therefore hee furthered them as with Chariots to helpe and hasten them forward For Whosever hath to him shall be given and he shall have more abundance Matthew 13. 12. my soule-put me that is I put my selfe but the manner of speech noteth an earnest desire and hearty affection as my soule seeketh Eccles. 7. 28. my soule loveth Song 1. 7. my soule is troubled Psalme 6. 4. my soule hateth Esay 1. 14. my soule is joyfull Esay 61. 10. and many the like the charets of my willing people or of my princely or noble people in Hebrew ammi nadib that is my voluntary free bounteous or noble people The Greeke putting both words in one make it a proper name the charrets of A 〈…〉 adab it rather denoteth the people of Christ which are voluntaries in the day of his power Psalme 110. 3. sustained with a free or princely spirit Psalme 51. 14. and receiving the word with all readinesse or willingnesse of minde as Acts 17. 11. and 2. 41. To such Christ is as Charrets by the ministery of the Word to helpe and hasten them forward in grace and to defend them from their enemies For Charrets were used in warres Iosua 11. 4. 1 Samuel 13. 5. and when God threatneth vengeance unto the wicked he saith hee will come with his charrets like a whirlewinde to render his anger c. Esay 66. 15. And as the Prophets of old were the charret and horsemen of Israel 2 King 2. 12. and 13. 14. and peoples conversion unto Christ is called a bringing of them upon horses and in charrets
14. which may also be meant here seeing after her haire is likened to purple and these were colours worne of Princes and great personages and so meet for this Princes daughter verse 1. and for the attire of her head on which she weareth the hope of salvation through the blood of Christ which these colours also prefigured for an helmet 1 Thes. 5. 8. hayre The originall word dallath is no where used for hayre but in this one place as the Greek also interpreteth it properly it signifieth slendernesse or tenuitie and so meaneth small and slender hayre Some take it for a small lace or head band wherewith the attire of the head was tyed This her hayre-like purple denoteth her cogitations and purposes to bee holy heavenly and as dyed in the blood of Christ. The Chaldee paraphrase applyeth the head here spoken of to the King the chiefe Governour in Israel and the slender hayre to the poore of the people which should bee clad in purple as was Daniel Mordecai c. See the notes on Song 4. 1. where the Spouses hayre was likened to a flocke of goats that description differing from this seemeth to imply a variety of estate for Gods people are not alwaies of like condition in this world though ever glorious in his eyes the King is bound in the galleries By the King in this Song is meant Solomon that is Christ. Reâ—atim which the Greeke here likewise translateth galleries is in Genesis 30. 38. 41. and Exod. 2. 16. gutters wherein waters runne for the flocke to drinke unto which some thinke this place hath reference but in Song 1. 17. rahitim are galleries that runne along the house sides and so it seemeth to meane here To bee bound in the galleries is to have a fixed habitation in the house of his Church where the King is retained and as it were tyed with the bands of love towards his Spouse so excellent in all her parts that now is fulfilled that which is elsewhere said unto her The King will covet thy beauty Psalme 45. 12. and that which is spoken of the lewd woman her hands are as bands Eccles. 7. 26. may have use here of the chast woman that her graces are such as doe not onely delight the King but hold him fast bound unto her in the bands of spirituall wedlocke no more to leave her but to abide with her for ever For so he hath promised I will betroth thee unto mee for ever Hosea 2. 19. the Lord delighteth in thee and thy land shall be maried Esay 62. 4. my servant David shall be their Prince for ever and I will set my Sanctuary in the midst of them for ever more and the name of the City from that day shall bee The Lord is there Ezek. 37. 25. 26. and 48. 35. The throne of God and of the Lambe shall be in it and his servants shall serve him and they shall reigne for ever and ever Rev. 22. 3. 5. Vers. 6. and how pleasant This admiration of her beauty and pleasantnesse in all her parts cariage and administration sheweth the reason of the former speech why the King was bound in the galleries for that he was delighted and as it were ravished with her heavenly graces as before in Son 4. 9. 10. And as shee admired Christ for his fairenesse and pleasantnesse so now she is magnified for the like see the notes on Song 1. 15. 16. O love that is ô thou that art dearely loved thus they call her to signifie Christs great affection towards her for it is another and more forceable word then was used before in Song 1. 9. 15. and 2. 2. and 4. 1. 7. and 5. 2. and 6. 4. that betokening loving society and outward friendship this signifying inward charity and loving affection which is strong and servent Song 8. 6. 7. for delights or delicacies or with pleasures meaning full delight all manner pleasure so that all that love her may rejoyce with her and delight themselves in the brightnesse of her glory as Esay 66. 10. 11. Vers. 7. thy stature or thy height in Greeke thy greatnesse a palme-tree or a date tree called in Hebrew Thamar in Greeke Phoenix it is of tall and upright stature alwayes greene and flourishing bearing pleasant fruit Wherefore the just mans state is likened to this tree Psalme 92. 13. and figures of Palme trees signifying heavenly graces were made in the Temple 1 King 6. 29. and 7. 36. and foretold to bee also in the spirituall Temple under the Gospell Ezek. 41. 18. 19. and palm-branches caried in the hand or on the head were signes of victorie wherefore the Saints that by faith overcome the world appeared with palme-branches in their hands Rev. 7. 9. And the palme-tree is said to bee of such a nature that it will not bow downward or grow crooked though heavy weights be laid upon it but groweth still upright So this stature of the Spouse likened to a palme-tree sheweth her spirituall growth in the faith notwithstanding all her tribulations tending alwaies upward towards heaven till shee attaine unto the measure of the stature of the fulnesse of Christ as Eph. 4. 13. For God hath now broken the slaves of her yoke and made her goe upright Lev. 26. 13. So the Kingdome of Israel whiles it flourished is likened to a tree whose stature was exalted among the thicke branches c. Ezek. 19. 11. clusters to wit of the Vine as in v. 8. signifying hereby that her breasts were not onely fashioned as in Ezek. 16. 7. but full of milke to nourish her children and of the wine of heavenly consolations which they that love her may suck and be satisfied as Esay 66. 11. So that now the state of the Church is not as when complaint was made there is no cluster to eate Mic. 7. 1. but as when new winâ— was found in the cluster and he said Destroy it not for a blessing is in it Esay 65. 8. Vers. 8. I will goe-up to or I will climb-up on the palme-tree meaning to gather the fruit thereof This purpose and promise if it bee spoken in the person of Christ implyeth his acceptation of the fruits of the Spirit in his Spouse as is noted on Son 5. 1. But it seemeth by that which followeth to be the speech of her friends aforesaid speaking collectively as one person to note their unity and joint co 〈…〉 to communicate with her graces as in Esay 66. 15. 11. For things of this sort are spoken both of God and of his people Esay 62. 5. the boughes thereof or the branches of it the Hebrew Sansinnim is no where used but in this place the Greeke translateth it the heightes thereof meaning the branches which are on high and which beare the fruit For the Palme-tree though it be very tall hath no boughes growing out by the sides of the bodie as other trees but on the very top the leaves which are long like swords spread abroad pleasant to behold
I in his eyes as one that findeth peace 〈…〉 on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver 〈◊〉 My Vineyard which is mine is before 〈…〉 ô So 〈◊〉 and two hundred to those that keepe the 〈◊〉 thereof Thou that dwellest in the gardens the companions attending to thy voice 〈◊〉 thou me to heare Hee my beloved and bee thou like to a Roe or to a 〈◊〉 of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dreâ—ch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a â—â—es likenes 〈◊〉 a yong Hart on 〈◊〉 of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing iâ— nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To 〈◊〉 the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here
accompanied with a promise of all carefull and loving duty acceptation and obedience on her part For to finde him without or in the street where the Wisedome of God crieth and teacheth Pro. 1. 20. Luk. 13. 26. signifieth her ready mind to goe forth to meete him as the virgins should to the Bridegroome Matth. 25. 6. and both lovingly boldly to entertaine and welcome him by receiving and obeying his Gospell as the sequell Shew 〈…〉 See also Song 3. 2. 4. would kisse thee a signe of love honour and of obedience as all are exhor 〈…〉 d to kisse the sonne Psal. 2. 12. See Song 1. 2. they should not despise me that is men should not or I should not be despised for so this manner of speech often importeth as is noted on Gen. 16. 4. Persons are despised or contemned when either they doe or are thought to doe that which is not honest or comely Gen. 38. 23. 2 Sam. 6. 16. or when they misse of their purpose and are laughed to 〈◊〉 with contempt Esa. 37. 22. Neither of these should befall her doing but her duty in 〈◊〉 and modest sort and obtaining Christ whom her soule desired What the state of a people is without Christ and how subject they are to shame and reproach the Lord himselfe sheweth in Esa. 54. 1. 4. 6. But them that honour God he will honour and they that despise him shall be lightly-esteemed 1 Sam. 2. 30. and if any man serve Christ 〈◊〉 will the Father honour Ioh. 12. 26. Vers. 2. I would leads thee to weet with honour and solemnity with joy and gladnesse for Kings and great personages are said to be sed brought along Esa. 60. 11. Psal. 45. 15. 16. Here that which the faithfull desire receive of God of Christ to be led and to be brought to his holy mountaine 〈◊〉 43. 3. they promise to doe unto Christ but the Lord doth it by the sight of his Word and Spirit Esa. 63. 14. Psal 143. 10. they doe it unto 〈◊〉 by earnest prayers stirring-up themselves to take hold on him Esa. 64. 1. 7. my mothers house the state of Ecclesiastical policie and publike assembly figured by the house or Temple of God in Ierusalem of old unto which the Chaldee paraphrase here referreth it but is fulfilled in Christian Churches which are Gods house and temple now Heb. 3 6. 2 Cor. 6. 16. especially in that Ierusalem which is the mother of us all Gal. 4. 26. See Song 3. 4. thou should instruct me or shalt teach shalt learne me speaking to Christ whose instruction shee would gladly receive Thus also the Greeke interpreteth it thou shalt teach me and the Chaldee thou shalt teach me to feare before the Lord. It may also bee referred to the mother aforesaid shee that instructeth her but the former seemeth most agreeable and sheweth both her desire and the end of bringing Christ unto her home that shee might be further taught and builded up by the doctrines of his Gospell And thus it is prophesied how in the last daies many people should say Come and let us goe up to the house of the God of Iakob and hee will teach us of his wayes and we will walke in his pathes c. Esa 2. 2. 3. Mich. 4. 1. 2. of spiced wine wine sweeted with a mixture or confection of spices such in the Law were put into the holy incense and oile Exod. 30. 34. 35. 23. 25. such were also used at the buriall of the dead 2 Chronicles 16. 14. and for banquetting as this place sheweth the juyce or the new-liquor the sweet-wine which hath the name of treading or pressing out of the pomegranats or grapes Hereby she signifieth that the word should not be fruitlesse in her but that she would honour Christ with her graces and render unto him such fruits of faith as should bee sweetned spiced with his owne Spirit in her wrung out of her by the same whiles she hath fellowship in his afflictions For when Christ administreth the comforts of his Word and Spirit hee giveth us wine to drinke Prov. 9. 1. 5. Esa. 55. 1. 3. and when wee bring forth the fruits of his Spirit and with them doe glorifie him and edifie our brethren he counteth himselfe refreshed as with wine and taketh pleasure in his people See Song 4. 10. and 5. 1. This juyce and wine spiced with the truth faith grace and spirit of the Lord is contrary to that cup in the womans hand full of abhominations and filthiness of her fornication the heresies idolatries and other fruits of the flesh with which 〈◊〉 the inhabitants of the earth were made drunke Rev. 17. 2. 4. Vers. 3. under mine head understand it prayer-wise as before let it be under or should be under my head The Spouse privy to her owne infirmities and desirous of strength and comfort from Christ 〈…〉 eth that she may be sustained by him and find rest to her soule in the feeling of his love whose grace is sufficient for her whose strength is made per 〈…〉 weakenesse 2 Cor. 12. 9. See before in Song 26. where the like words are used Vers. 4. I adjure you or I charge you by an oath 〈…〉 here injoying Christ desireth the continuance of his grace and chargeth her friends that they should by no means disquiet provoke or grieve him as shee had adjured them twise before Song 2. 7. and 3. 5. See the annotations there why should yee stirre that is doe not stirre for it will not be for your profit before it was said if yee stirre in the like sense and there in Song 2. 7. and 3. 5. the Roes and Hindes of the field were mentioned which are not here Vers. 5. Who is this this woman This either implyeth the springing up of a new Church conducted by Christ through the wildernesse of this world or if it be understood of the former it sheweth the admiration of the daughters of Ierusalem at her increase strong faith patience holy order c. whiles she followeth and relyeth upon Christ. So before in Song 3. 6. the wildernesse the peoples of this world out of which the people of God are chosen and called Ezek. 20. 35. Ioh. 15. 19. It signifieth also her former misery under persecution or under the bondage of sinne and satan from which shee escapeth by Christ for the wildernesse was a dry and thirsty land a land of drought and of the shadow of death Ezek. 19. 13. Ier. 2. 6. that leaneth or leaning cleaving to adjoyning associating her selfe it is a word not elsewhere used in Scripture and is borrowed from the Arabian language the Greeke translateth it confirming or strengthening her selfe It signifieth her weakenesse in her selfe unable to sustaine her steppes but her strength in Christ her beloved on whom she leaning by faith is confirmed against all doubts fears dangers difficulties tentations and by her union with him is made partaker of all grace and comfort for hee
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
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS