she is defiled for upon testimony 〈◊〉 〈◊〉 â—he were taken with the manner she was not to drinke but to dye by the Magistrate Levit. 20. 10. Ioâ— 8. 4 5. And whereas hee speaketh here singularly of a witnesse the Hebrews observe that 〈◊〉 there be but one witnesse against her who saith she 〈◊〉 〈…〉 d she is not to drinke Sol. Iarchi on Num. 5. 〈◊〉 〈◊〉 unlawfull they say for her husband to com 〈…〉 with her for ever and doth not drinke but is put away without a dowry If two witnesses come together and one say she is defiled another say shee is not dâ—filed or if one say she is defiled and afterward two other come and say she is not defiled then shee drinketh Maim in Sotah c. 1. sect 14. 17. Vers. 14. the spirit of jealousie 〈…〉 sse upon him or passe over him the Greeke saith come upon him that he be affected with a jâ—alous mind as the wind is said to passe over the grasse when it is smitten or blasted with the wind Psal. 103. 15 16. which in Esai 40. 7. is said to blow â—pen it And the spirit of jealousie meaneth a jealous motion or affection of the minde wherewith it is caried as the Scriptures elsewhere speake of the spirit of wisdome the spirit of counsell the spirit of knowledge Esai 11. 2. Eph s. 1. 17. the spirit of fornications Hâ—s 4. 12 the spirit of feare 2. Tim. 1. 7. the spirit of mecknesse Gal. 6. 1. the spirit of 〈…〉 ber Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit 〈◊〉 or after the Greeke Zealousie a zealous affection which is sometime used in the good part sometime in the evill as Zeale also is sometimes good Ioh. 2. 17. 2. Cor. 7. 11. sometime evill Gal. 5 20. called bitter zeale Iam. 3. 14. So the Hebrewes have one word Kinah for zeale jealousie 〈◊〉 and â—mulation as Phineas was zealous for the Lord Num. 25. 11. Elias was jealous for him 1. King 19. 10. Iosuah â—â—vied for Moses sake Num. 11. 29. And jealousie is an affection hard or cruell as the gravâ— the coâ—les thereof are coâ—les of fire Song 8. 6. it is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. This affection is said after the manner of men to be in God himself â—xod 20. 5. Paul was jealous for the Corinthians fearing leâ—t they should be corrupted 2. Cor. 11 2 3. upon him the husband who onely had the power to bring his wife to this triall Wherefore the Hebrewes write that if a man bee out of the countrey or in prison or the like and his wife have an evill report for lightnesse c. the Magistrates are to call her and say unto her bee not in secret with such a man If witnesses afterward come that shee was with him in secret so long as that shee might be defiled the Magistrates are to forbid her her husbands company ever after and rend her bâ—l of dowry And when her husband comes home or out of the prison he gives her a bill of divorce but hee cannot cause her to drinks because himselfe was not jealous of her Maimony in Sotah chap. 1. sect 11. Vers. 15. his wife unto the Priest who was in his office a figure of Christ by whoÌ„ God will judge the secrets of men Rom. 2. 16. the order of this action is said to be this The husband commeth to the Magistrates of his citie where hee dwelleth and saith unto them This my wife I am jealous of her for such a man and she hath been in secret with him and these are witnesses and loe she saith that shee is cleare and is willing to drinke for triall of the thing Then the Magistrates shall heare the words of the witnesses and they appoint two to be with the man to keepe him that he companie not with her before shee have dr 〈…〉 ke for she is unlawfull for him untill shee have drunke And they send him to Ierusalem for they cause not the suspected woman to drinke but in the great councell of seventy Elders in the Sanctuarie When they are come to Ierusalem the great Councell set her among them and they terrifie her and make her sore affraid that she should not drinke c. If she say I am defiled or I will not drinke she is put from her husband without a dowry But if shee stand in her cause that shee is cleare they bring her to the East gate of the Court-yard which is over against the most holy place c. If shee be arrayed in white garments they put upon her blacke or if she hath faire blacke clothes they put upon her clothes that are not faire and take off all ornaments of silver and gold that are on her And they gather a great company of women unto her for all the women there present are bound to see her as it is said in Ezek. 23. 48. That all women may bee taught not to doe after your lewdnesse And every man that will come and see may come and see And shee standeth among them without scarfe or veile onely in her clothes and her coyfe that is on her head as a woman within her house c. and afterward the Priest adjureth her in the language that she knoweth and understandeth Maimony in Sotah chap. 3. sect 1 2. c. of barley it might be of no other graine nor any other quantity than the tenth of an Ephah neither more nor lesse see the annotations on Levit. 2. 1. The Prophet Hoseah in a mystery bought an Adultresse for fifteene peeces of silver and an homer and an halfe of barley Hos. 3. 1 2. The Hebrews here note Meale not floure barley not wheat she hath done the act of a beast and her oblation is the meat of a beast Sol. Iarchi on Num. 5. not put Hebr. nor give frankincense oile figured grace which was wanting in her actions frankincense gave a sweet savour which her workes did not before God therefore both must be wanting as in all meat offrings that were for sinne See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts so that he which transgresseth and putteth oile and frankincense is beaten for the oile in particular and for the frankincense in particular Maim in Sotah chap. 3. sect 13. a meat-offring of jealousies Hebr. a Minchah whereof see Levit. 2. 1. in Greeke a sacrifice of jealousie From this word the Hebrews say If a man be jealous of his wife for many men and she hath beene in secret with every one of them he is to bring but one Meat-offring for them all when hee causeth her to drinke for it is said It is A MEAT OFFRING OF IEALOVSIES one Meat-offring for many jealousies Maim in Sotah chap. 4. sect 16. making memoriall or causing iniquity to be remembred And this is the reason why it might
another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
the Philistines in the southern parts of the Land of Canaan Gen. 10. 19. Hither Isaak came afterward to so journe for famine Gen. 26. 1. Vers. 2. of Sarah the Hebrew el which properly signifieth unto is used for of or concerning and is so translated by the Greeke here and Ier. 27. 19. and so the Greeke pros in like manner Heb. 1. 7. and 4. 13. Or if we reade it unto Sarah the meaning is that together with her both he and she said it as after in vers 5. is manifested See the like done before in Gen. 12. 11. 12. 13. Vers. 2. Abimelech by interpretation Father-King a common title of the Kings of Palestina as Phar 〈…〉 was of the Kings of Aegypt see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries so rulers are casled fathers 2 King 5. 13. Iob 〈◊〉 16. and 1 Sam. 1â— 15. where your fathers is translated in Greeke your King see Gen. 4. 20. Vers. 3 God came the Chaldee saith word came from the face of God This serteth forth Gods care for his he suffered â—o man to doe them wrong but reproved Kings for then sakes Psal. 165. 14. a dream which is 〈◊〉 〈◊〉 â—on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊〉 〈◊〉 natural arising from the 〈◊〉 〈◊〉 of the body or affections of the mind are many and have their vanities and deceits Eccles. 5. 7. Esay 29. 7. 8. But dreames supernaturall sent of God as here or by his Angels as Mat. 2. 13. are to bee regarded for God by them signifieth what he would or what men should doe Gen. 41. 25. Iob 33. 14. 15. 16. c. Dreames also are sometimes by the lying spirit of Satan which are not to bee beleeved or regarded Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man that is shalt surely dye But under such threats conditions often are implyed as here if thou deliver not the woman See Ezek. 33. 14. 15. Vers. 4. come-neere that is lyen with her being stayed by sicknesse as it seemeth by verse 17. the Greeke saith touched her not the Hebrew also in verse 6. So Paul useth the phrase of touching a woman 1 Cor. 7. 1. and Solomon Prov. 6. 29. just nation fearing as it seemeth wrath upon his people also vers 9. as often commeth to passe for the Princes sinnes So for Davids sinne a plague came on his people 1 Chron. 21. 14. 17. Or hee calleth his family a nation which was now visited of God vers 17. 18. Vers. 5. perfection or integrity simplicy sincerity The Chaldee interprets it truth the Greeke a pure heart It is opposed to hypocrisie innocence of my hands or cleannesse of my palmes the palmes of the hands are named as wherein filthinesse might be hidden so purging himselfe even from secret crime Vers. 6. with-held the Greeke translateth spared thee It seemeth Gods chastisement restiained him vers 17. and so hee was not able to doe the evill which otherwise naturally hee could and was proneunto from sinning the Greeke saith that thou shouldst not sinne As God for Abrahams sake with held Abimelech from the fact so respecting the integrity of the Kings hearr hee kept him also from the sinne gave thee not that is let or suffered thee not as the Greeke translateth Giving is often used for suffering as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance as implying an action also on Gods part who giveth meanes to stay from evill or sendeth delusions when so it pleaseth him as 2 Thess. 2. 7. Vers. 7. a Prophet therefore doe him no harme Psal. 105. 15. A Prophet in Hebrew Nabi in Greek Prophetes from which we have the word Prophet so named of speaking interpreting or uttering words and oracles that come from God Deut. 18. 15. 16. 18. as of seeing or receiving them by visions such were named Seers 1 Sam. 9. 9. So Moses interpreter is called his Prophet Exod. 7. 1. and all interpreters of the Scriptures 1 Cor. 14. 29. In speciall a Prophet was one indued with the Spirit of God and could foretell things to come Deut. 18. 22. Psalm 74. 9. Ier. 29. 15. Such are called holy men of God which spake as they were moved by the holy Ghost 2 Pet. 1. 20. The Hebrew Doctors say It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resideth not but in a man that is great in wisedome mighty in his vertuous qualities so that his affections overcome him not in any worldly thing but by his knowledge he overcommeth his affections continually and he is a man expert in knowledge and of a very large vnderstanding c. On such a man the holy spirit commeth downe and when the spirit resteth upon him his soule is associated unto the Angels and he is changed to another man and perceiveth in his owne knowledge that hee is not so as he was but that hee is advanced above the degrees of other wise men even as it is said of Saul in 1 Sam. 10. 6. and thou shalt prophesie with them and shalt be turned into another man Maimony in Iesudei hatorah ch 7. S. 1. shall pray This was a speciall worke of the Prophets to pray for the people Ier. 14. 11. and 15. 1. whereupon it is said If they bee Prophets and if the word of the Lord be with them let them intreat the Lord c. Ier. 27. 18. Praying or interpellation hath the first signification of judging and so meaneth the presenting of the person and cause of any unto God as the judge and the judging of ones selfe live thou that is thou shalt live but it is a powerfull manner of speech wherupon God is said to command his mercy and the salvation and blessing of his people Psal. 42. 9. and 44. 5. and 133. 3. The like is often used as Amos 5. 4. seeke me and live that is yee shall live and dwell for ever Psal. 37. 27. dying that is shalt surely die see Gen. 2. 17. Vers. 9. that should not the Chaldee translateth that are not meet to be done the Greeke saith which none should doe Vers. 11. Surely or Onely The Greeke translateth Lest there be not the feare of God so making it an unperfect speech implying doubt as in Mat. 25. 9. By the feare of the Lord men depart from evill Prov. 16. 6. Vers. 12. of my father The Iewes opinion from hence is that Sarah was the same that Iseah mentioned in Gen. 11. 29. and had two names and that she being the grandchild of Thara by another woman then Abrahams mother is so spoken of here became Hebr. was to me for a wife Vers. 13. they euen God Aelohim the name of God in forme plurall is usually joyned with a word singular as hee created Gen. 1. 1. here and in some few other places it is coupled with a word plurall â—no without
sore pestilence to 〈◊〉 〈◊〉 〈◊〉 thereof from God by some Prophet or a Priest or a Dreamer of dreames And as the High 〈◊〉 of 〈◊〉 was adorned in his 〈◊〉 with Vrim and Thummim translated in Greek Manifestation and Truth so among the Egyptians their high Priest is reported to have an ornament about his necke of a Saphire stone and the ornament was called Aletheia that is Truth as Aeliamâ— writeth in his Greeke History booke 14. After the losse of Vrim and Thummim and Prophets in Israel the godly Iewes held them to the Law of Moses as they were commanded by the last Prophet Mal. 4. 4. And hereunto Iesus sonne of Syrach in Ecclus. 33. 3. seemeth to have reference saying The Law is faithfull to him that understandeth as the asking of Dela that is as the Oracle of Vrim and Thummim for Vrim is translated into Greeke Dela 1 Sam. 28. 6. R. Moses bar Maimon saith They made in the second Temple Vrim and Thummim whereby he meaneth the Brestplate with the precious stones to the end they might make up all the High priests eight ornaments without which he might not administer although they did not enquire of God by them And wherefore did they not enquire by them Because the holy Ghost was not there And every Priest that speaketh not by the holy Ghost and on whom the Divine-majestie resteth not they inquire not by him Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 10. According to this phrase are those speeches to be understood in Ioh. 7. 39. The holy Ghost was not yet because Iesus 〈◊〉 not yet glorified and in Acts 19. 2. Wee have not so much as heard whether there be an holy Ghost Wherby is meant the gifts of the Spirit in Prophesie Tongues c. as there followeth in vers 6. T 〈…〉 holy Ghost came on them and they spake with Tongues and prophesied which gifts being before ceased were restored by the Gospell an evident proofe that the Christ was come Ioel 2. 28. 32. Acts 2. 4. 17. 18. And in Christ this mystery of Vrim and Thummim was fulfilled for in the heart of him our great High-priest were the gifts of the holy Ghost without measure 3. 34. unto all Light and Manifestation of the Truth with all perfection and integrity Iohn 1. 4. 9 17. and 3. 12. 13. and 18. 37. Coloss. 2. 3. whereby the light of the knowledge of the glory of God in the face of Iesus Christ is come unto us by whom the Spirit of Truth is sent into us to dwell with us and to abide with us for ever Iohn 14. 16. 17. who also hath given us to put on the Brestplate of Faith and Love 1. Thessalon 5. 8. Vers. 31. the Robe in Hebrew Megnil in Greek Hupodutes that is an Vnderclothing it was a long garment worne next under the Ephod The Hebrewes say Vpon the Robe was the Ephod and the Brestplate and he girded with the curious girdle of the Ephod upon the Robe under the Brestplate and therfore it is called the Robe of the Ephod because he girdâ—â— it with the Ephod Maimony in Implements of the Sanctuary Chap. 10. Sect. 3. See also Exodus 29. 5. and Levit. 8. 7. of the Ephod the Greeke here translateth it Poderee that is of the garment-downeto the foot So in Revel 1. 13. Christ appeareth 〈…〉 ed with a garment downe to the foot in the Gr. there Poderee to shew himselfe as High Priest for the Church Vers. 32. an hole called in Hebrew a mouth top Hebr. head a binding or welt called in Hebrew a lip woven worke Hebrew the work of the weaver Iosephus in his 3. booke of Antiquities Chap. 8. saith This coat was not of two peeces but woven in one without seames on shoulders or sides Maimony in treat of the Implements of the Sanctuary chap. 9. Sect. 3. saith The Robe was all of blew and the threds thereof were twelve times double and the hole thereof was woven at the beginning of the weaving And it had no sleeves but was divided into two skirts from the end of the necke unto beneath after the manner of all Robes and was not joyned together but about all the neck only The Gospell noteth of Christ how in the dayes of his flesh he wore a coat without seame woven from the top throughout Iohn 19. 23. Though that were not a priestly garment yet was it mysticall Vers. 33. Pomgranats that is similitudes of them so the Greeke translateth as it were Pomgranats of the flourishing pomegranat tree scarlet every sort of these three saith Maimony being twisted of eight threds as it is written upon the skirts of it twisted Exodies 39. 24. So the threds of these skirts were in all foure and twenty And hee made them like pomgranats which open not their mouth and hung them on the Robe Maimony treat of the Implements of the Sanct. Chap. 9. Sect. 4. Wheresoever this word TVVISTED is used alone as it is in Exod. 39. 24. it must be eight double threds Ibid. Chap 8. Sect. 14. The Greek version both here and in Exod. 39. 24. addeth the fourth stuffe and of fine linnen twined but the Hebrew wanteth this as also the Chaldee bells in number threescore and twelve as Maimony sheweth in the soresaid treatise chap. 9. Sect. 4. and they were hanged 36 on the one skirt and 36 on the other And in these 72 bells were 72 clappers all of gold and the bell together with the clapper in it is that which is called in Hebrew Pagnamon a Bell saith Maimony ibidem Vers. 35. to minister in the same or when hee ministreth sound or voice that is the sound of his bells Whereby was signified the voice of Christ which is heard of God in his prayer and mediation and heard of the people in his teaching and instruction Heb. 5. 7. and 7. 25. Deuter. 33. 10. Esay 58. 1. Mat. 12. 18. Therefore these Bels were of gold to signifie the purity and preciousnesse of the words of Christs accompanied with Pomgranats to signifie the fruits and comfortable effects of Christs both mediation and doctrine For Pomgranats were of the fruits of the holy Land Deut. 8. 8. and they with the wine that is in them signified the fruits and graces of the Saints Song 4. 〈◊〉 13. and 8. 2. Therefore many such were also in Solomons Temple 2 Chron. 3. 16. and 4. 13. And the care that this Robe should not be rent verse 32. signified the unity of the doctrine and faith of Christ which should bee among his people without rents or schismes 1 Cor. 1. 10 13. 1 Tim. 1. 3. goeth in c. that is publikely administreth as this phrase signifieth Numb 27. 17. 1 Chron. 27. 1. Acts 1. 21. that he dye not or and he shall not dye Vers. 36. Plate the Hebrew Tsits properly signifieth a floure the Greeke Petalon a leafe because it appeared faire and glorious after it is called the plate of the holy crowne
reformation As for the outward sacrifices God testifieth I desired mercie and not sacrifice and the knowledge of God more then Burnt offrings Hos. 6. 6. and David saying that the Lord delighted not in sacrifice nor would accept of a Burnt-offring addeth The sacrifices of God are abroken spirit c. Psal 51. 18. 19. And the wisest of the Scribes of old could say that to love God with all the heart and with all the understanding and with all the soule and with all the strength and to love his neighbour as himselfe is more then all Burnt-offrings and Sacrifices Mark 12. 33. CHAP. II. 1 The meat-offring of flowre with oile and incense 4 The Meat-offring baked in the oven Cakes or Wafers 5 The Meat-offring baked on a plate 7 or in a frying-pan 11. all without Leaven 12. 14. The Meat-offring of the first fruits in the eare 13 The salt of the offrings AND a soule when it will offer an oblation of Meat-offring unto Iehovah his oblation shall be of fine-flowre and he shall powre oile upon it and put frankincense upon it And hee shall bring it unto the sonnes of Aaron the Priests and hee shall take thereout his handfull of the flowre thereof and of the oile thereof with all the frankincense thereof and the Priest shall burne the memoriall thereof on the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings And when thou shalt offer an oblation of a Meat-offring baked in the oven it shall be of fine-flowre unlevened cakes mingled with oile or unlevened wafers anoynted with oile And if thy oblation be a Meat-offring on a pan it shall be of fine-flowre mingled with oile unlevened Thou shalt part it in pieces and powre oile thereon it is a Meat-offring And if thy oblation be a Meat-offring of the frying-pan it shall bee made of fine-flowre with oile And thou shalt bring the Meat-offring which shall be made of these things unto Iehovah and he shall offer it unto the Priest and hee shall bring it unto the Altar And the Priest shall take-up from the Meat-offring a memoriall thereof and shall burne it upon the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings No Meat-offring which yee shall offer unto Iehovah shall be made with leven for ye shall not burne any old-leven nor any honey in a Fyre offring unto Iehovah In the oblation of the first-fruits ye shall offer them unto Iehovah but they shall not ascend on the Altar for a savour of rest And every oblation of thy Meat-offring thou shalt salt with salt and thou shalt not let cease the salt of the covenant of thy God from on thy meat-offring with every oblation of thine thou shalt offer salt And if thou shalt offer a Meat-offring of first fruits to Iehovah thou shalt offer for the Meat-offring of thy first fruits greene-ears-of-corne parched in the fire ground-corne out of the full-eare And thou shalt put oile upon it and lay frankincense upon it it is a Meat-offring And the Priest shall burne the memoriall of it of the ground-corne thereof and of the oile thereof with all the frankincense thereof a Fyre offring unto Iehovah Annotations ASoule that is a person or man as the Chaldee translateth it Therefore in the next words he saith his oblation and he shall poure as shewing a man to be meant See the notes on Gen. 12. 5. and 14. 21. when it or if he will offer to weet voluntarily A particular person might bring a voluntary meat-offring though he were the anoynted Priest but the Congregation brought no voluntary Meat-offring saith Chazkuni on this place an oblation of Meat-offring Hebr. korban Minchah that is the offring or gift called Minchah which was of things without life as flowre cakes wafers c. Minchah was generally any solemne gift or Present unto God or man 1 Sam. 10. 27. in speciall a present or sacrifice unto God Gen. 4. 3. 4. more specially an offring of the fruits of the earth of us now called a Meat-offring we might call it a Wheatoffring for it was for the most part of the flowre of wheat Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greeke sometime keepeth the Hebrew name Manaa Ezek. 46. 5. 7. 11. c. in this place and often elsewhere Thusia a sacrifice and in Psal. 40. 7. prosphora an offring and this the Apostle followeth Heb. 10. 5. 8. 10. and the former Thusia is approved in Mark 9. 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these some were Meat-offrings of the Congregation some of particular persons The congregations offrings were three the waved sheafe Levit. 23. 10. 11. the two wave-loaves Levit. 23. 17. and the shew bread made every weeke Levit. 24. 〈…〉 This Shew bread came not on the Altar but was all eaten by the Priests The particular persons Meat offrings were nine and all of them came to the Alta◠1. The poore mans Meat offring for sinne Levit. 5. 11. 2. the jealousy offring Num. 5. 15. 3. The Meat-offring of Initiation which every Priest offred when he first entred into his service Levit. 8. 26. 28. 4. The Meat-offring which the high Priest offred every day Levit. 6. 20. 5. The Meat offring of fine 〈…〉 re 6. The Meat offring baked on a plate 7. in a 〈…〉 ing-pan 8. in an oven 9. or wafers all mentioned in Levit. 2. and all these five kindes came for vowe◠or for voluntary offrings Maimony treat of offring the sacrifices chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a figure of Christ his oblation who gave himselfe for us an Oblation and a sacrifice to God for a sweet-smelling savour Eph. 5. 2. So the Apostle openeth it in Heb. 10. from the 40. Psalme Sacrifice and Oblation Minchah thou wouldest not but a bodie hast thou prepared mee c. Above when he said Sacrifice and Oblation and Burnt offrings and offrings for sin thou wouldest not c. then said he Loe I come to doe thy will O God c. By the which will we are sanctified through the offring of the body of Iesus Christ once Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christs body this legall service was accomplished and ended for it served also to expiate sinnes as the Lord sware that the iniquitie o 〈…〉 Elies house should not be purged with sacrifice or Minchah Meat-offring for ever 1 Sam. 3. 14. and as David sheweth saying If the Lord have styrred thee up against mee let him smell that is favourably accept a Minchah or Meat-offring 1 Sam. 26. 19. Therefore when Christ himself was come this Meat offring ceased as was foretold in Dan. 9. 27. he shal cause
with dust on his feete or with bags of money about him And I need not speake how it is unlawfull to spit in any part of the mountaine of the House but he must wrap up his excrements in his handkerchiefe And he may not make the mount of the house a thorow-fare to goe in at one doore and out at another to shorten his way but must goe round about and not come in there save for the thing that is commanded And all that went in to the mount of the House went in by the way of the right hand and turned and went out by the way of the left except hee unto whom some thing had befallen for which he turned towards the left hand Therefore they asked him what is befallen thee the thou turnest towards the left hand If he said because I am a mourner they answered Hee that dwelleth in this House comfort thee If he said Because I have the Niddui that is the lesser excommunication upon me they answered Hee that dwelleth in this House give into thine heart that thou maist hearken unto the words of thy neighbours Whosoever had accomplished his service and went his way did not goe out with his backe to the Temple but went backward by little and little and went softly sidelong till he was out of the courtyard and so did the men that kept the watch and their courses and the Levites c. all this was for reverence of the Sanctuarie And whosoever assembled into the Courtyard went softly unto the place whither it was lawfull for him to come and he was to consider that he stood before the Lord as he hath said Mine eyes and mine heart shall be there all dayes 2 Chron. 7. 16. And he was to goe with dread and with feare and trembling And it was unlawfull for any man to sit in all the Courtyard neither was there any seat in the Courtyard s 〈…〉 for the Kings of Davids house onely as it is writtâ—â— And King David went in and sate before the 〈◊〉 1 Sam. 7. 18. And it is unlawfull for a man to make an house after the fashion of the Temple or a 〈◊〉 like the porch thereof or a courtyard like the câ—â—â—t thereof or a Table like the Table there or a C 〈…〉 cke like the C 〈…〉 lesticke thereof c. With these rites which were in Israel wee may compare the 〈◊〉 of our Saviour who for reverence of the Sanctuarie drove out the merchants from thence and the sheepe and the oxen and poured out the changers money and overthrew the Tables and said Make not my fathers house an house of merchandize Ioh. 2. 14. 15. 16. And he would not suffer that 〈◊〉 man should cary any vessell through the Temple Mark 11. 16. And for turning their backs towards the Sanctuarie see Ezek. 46. 9. and 8. 16. But as the Sanctuarie of God was chiefly a figure of the body of our Lord Iesus Iohn 2. 19. 21. Hebrewes 9. 11. so this precept hath chiefest respect unto him whom all ought to reverence and to honour the Son even as they honour the Father Ioh. 5. 23. Who when hee bringeth in the first begotten into the world he saith And let all the Angels of God worship him Heb. 1. 6. Vers. 31. Turne not unto them the Chaldee saith after them and so the Greeke ye shall not follow So in Levit. 20. 6. Hereby is forbidden consulting with or 〈…〉 ing of them as Deut. 18. 11. that have 〈◊〉 spirits called in Hebrew Oboth of Ob which is a bottle Iob 32. 19. in Greeke Eggastri 〈◊〉 as speaking with an hollow voice out of the belly or as out of a bottle in Chaldee Biddin Pitâ—â—â—s These were spirits of divination as Act. 16. 16. Or which see the annotations on Deut. 18. 11. And Oâ—â—th is here for Baale oboth such as have familiar spirits as is expressed in 1 Sam. 28. 7. So Spirits are used for spirituall gifts and men that have them in 1 Cor. 14. 12. 32. 1 Ioh. 4. 1. wizarde or cunning persons so named of their knowledge which they pretended to have These are joyned to the familiar spirits aforesaid as like unto them in sinne and both of them were to be killed by the Magistrate Levit. 20. 27. See the notes on Deut. 18. 11. This precept is added next the former of reverencing Gods Sanctuarie which figured Christ even as in Deut. 18. when God calleth them â—â—om all such familiar spirits wizards c. he promiseth the Prophet Christ unto his people So here Chazkuni observeth ye shall reverence my Sâ—â—ctâ—â—rie therefore turne not to them that have familiar spirits and to wizards for what have you to doe with such behold you have a Sanctuarie wherein is V 〈…〉 〈◊〉 Thu 〈…〉 im Vers. 32. rise up in signe of honour 1 King 2. 19. the â—oary-head that is the man which hath an 〈◊〉 head or gray-hayres which as it is the ho 〈◊〉 of old-men Prov. 20. 29. so God would have such to be honoured The Greeke translateth it the 〈◊〉 headed the Chaldee him that is skilfull in the Lâ—â— And so it is holden by the Hebrewes that learned men are by this law to be reverenced as the aged and that when such came within foure 〈◊〉 the yongers were to rise up and so soone as they were past to sit downe againe of the old-man or of the elder which was a common name for aged persons and for Magistrates usually called Elders Deut. 22. 18. and 25. 7. both are to be honoured the one for their age the other for their office But for their sins the Lord threatned the contrary Deut. 28. 50. which Ieremy saw fulfilled and lamented that the faces of Elders were not honoured Lam. 5. 12. By the Hebrewes account a man at sixtie yeeres was Old and at seventie Hoarie or gray-headed The old man here is in Targum Ionathan expounded the wise man Vers. 33. a stranger in Greeke a proselyte this Law is here repeated from Exod. 22. 21. see the annotations there vexe him in Greeke afflict him and Targum Ionathan addeth with hard words So it is explained by Sol. Iarchi vexations of words as thou shalt not say unto him yesterday thou wast an idolater and now thou comest to learn the Law which was given from the mouth of the Power of God Vers. 34. as one homeborne that is as a naturall Israelite for affection towards him and not communion in the holy things of God see the notes on Exod. 12. 48. 49. as thy selfe the same which was commanded before touching the Israelites verse 18. The Hebrewes write hereof thus The love of the stranger which commeth and gathereth him-selfe under the wings of the Divine-Majestie is a twofold commandement first because he is among our generall neighbours and againe because he is a stranger and the law saith YE SHALL LOVE THE STRANGER Deut. 10. 19. He hath commanded the love of the stranger even as hee hath commanded the love of
of this Tabernacle were dissolved we have a building of God an house not made with hand eternall in the heavens For wee that are in this Tabernacle doe groane being burdened not for that wee would be unclothed but clothed upon that the mortall thing might bee swallowed up of life c. 2 Cor. 5. 1. 4. So Peter calleth his death the putting off of his Tabernacle 2 Pet. 1. 14. And this similitude is very fit for as here in Moses Tabernacle the most holy things were first covered and taken away so the soule and powers thereof are first withdrawne from the bodie by death Then as the curtaines and coverings were taken off and folded up so the flesh and skin of our bodies are pulled off and eaten with wormes And as the boards of the Tabernacle were lastly disioyned and pulled asunder so shall our bones sinewes Compare the description of mans making in Iob 10. 8 12. of his dissolution Eccles. 12. And as the Tabernacle dissolved was afterward set vp againe Num. 10. 21. so shal our bodies at the day of resurrection 1 Cor. 15. lest they die Hebr. and die in Chaldee and not die as before in vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 35 section of the Law see Gen. 6. 9. Vers. 22. Take Hebr. to take see vers 2. of them also in Greeke these also Though the Kaathites of the second brother were first numbred because they were to cary the holy things on their shoulders yet God would not have the other families neglected or to administer confusedly but counted appointed also to their charges wherin his providence shineth no lesse than before Vers. 23. towarre the warfare which the Greeke explaineth to minister see the notes on vers 3. to serve the service in Greeke to doe the workes this is an explanation of the former warfare Vers. 24. the service in Greeke the ministerie and for the burden in Greeke to serve and so boare By the service understand their ministerie in the Tabernacle when it stood wherein they assisted the Priests as also the taking downe and setting up of it Num. 10. 21. and by the burden their carying of the Sanctuary when it removed Vers. 27. At the mouth or according to the mouth in Chaldee At the word So after in vers 37. and 41. and 45. and 49. in all their burden in Greeke according to all their ministrations and according to all their works yee shall appoint in Greeke thou shalt appoint or number them in charge or in custodie in Greeke by names as in vers 32. all their burden in Greeke all their workes Vers. 28. their charge or their custodie their observation under the hand or in the hand that is under the government and direction of Ithamar so in vers 33. The Priests being the chiefe in the Sanctuarie and figures of Christ were to appoint and oversee all the workes of the inferiour ministers and so Christ and his Apostles did unto the ministers of the christian Churches Mat. 28. 20. 1 Cor. 12. 4 5 6. Tit. 1. 5. c. 1. Tim. 1. 3. and 3. 1. 15. Vers. 30. thirty yeeres in Greeke twenty five yeeres the reason of this difference is noted on ver 3. So after in v. 35. into the armie or warfare that is service in the Tabernacle as the Greeke translateth it to minister see vers 3. Vers. 31. the charge or custodie in Greeke observations the sockets which were an hundred made of an hundred talents of silver Exod. 38. 27. of the boards bars see Exod. 26. 18. 27. By reason of the weight of these things the Merarites had foure wagons allowed them for the cariage Num. 7. 8. Vers. 32. their sockets which were of brasse Exod. 27. 10 17. by names in Chaldee by their names the Greeke said the like of the Gershonites charge in vers 27. Whereas the sockets pillars pinnes cords and other instruments were many and seemed of lesse importance than the other holy things within the Sanctuary the Lord appointeth to have them delivered by names lest any should be neglected or left or to seeke when the Tabernacle should be set vp againe Signifying hereby the care that he hath of his Church and of every member even the least and so of all his ordinances Thus the good Shepheard is said to call his owne sheepe by name Ioh. 10. 3. And David gave unto Solomon both the pattern of all things to be made in the Temple and gave gold and silver by weight for every table candlestick lampe flesh-hook bowle cup bason c. 1 Chron. 28. 11. 17. Vers. 35. into the armie or to the warfare in Greeke to minister see vers 3. So after in vers 39. and 43. Vers. 36. two thousand seven hundred and fifty there were of the Kohathites in all eight thousand and six hundred Num. 3. 28. of which not a third part were able men for the Lords service as here wee see Vers. 40. two thousand and six hundred and thirtie In all there were seven thousand and five hundred Gershonites Numb 3. 22. of which little more than the third part were fit to serve in the Tabernacle Vers. 44. three thousand and two hundred So of six thousand and two hundred Merarites Num. 3. 34 there were moe than halfe fit to serve the Lord in his Sanctuary The numbers of them all and of such as were able to serve the Lord and contrary may be viewed thus Kohathires In all 8600. Able men 2750. Vnable 5850. Gershonites In all 7500. Able men 2630. Vnable 4870. Merarites In all 6200. Able men 3200. Vnable 3000. The wisdome and providence of God appeareth in these numbers The Kohathites that were most in the whose summe are fewest for the service of God the Merarites that were fewest in number yeeld most for his service And whereas the greatest burden was for the Merarires as the boards of the Sanctuary overlaid with gold the pillars the sockets some of silver and some of brasse lest they should murmur at their charge God furnisheth them with moe able men than any of the other families besides wagons given to ease them And whereas commonly in families the yonger and the aged sort are many moe than men of middle years it is here otherwise that the greater halfe of the Merarites are strong men betweene thirty and fifty yeares of age By this diversitie of number among the Levites families God sheweth his wisdome in fitting men for the worke wherto he hath appointed them whether it requireth multitude or gifts for To one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit c. dividing to every man severally as he will 1 Cor. 12. 8. 12. David being employed in warres had many valiant Worthies and strong men for that purpose rehearsed in 1. Chron. 11. 12. ch So had
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
interpreted of Iehovah that is a Prophet of the LORD so the Greeke translateth a Prophet of you to the Lord. in a vision or by a vision or sight that is as the Chaldee saith in visions so God appeared to Abrahim the Prophet in a vision Gen. 20. 7. and 15. 1. and to Iakob Gen. 46. 2. to Ezekiel Ezek. 1. 1. to Daniel Dan. 8. 2. and others Iob 4. 13. 2 Cor. 12. 1. Act. 2. 47. whereupon a prophesie is called a vision Esai 1. 1. Obad. 1. 1. Nahum 1. 1. in a dreame Chald. in dreames another way by which God revealed his word to the Prophets Gen. 31. 11. Deut. 13. 1. 1 Kings 3. 5. Ier. 23. 25. 28. 32. Dreames are in the night and then as it were in darknesse God spake with the other Prophets but as R. Menachem here noteth it was not so with Moses for God spake not with him but by day Moreover dreames and visions doe soone vanish and flie away Iob 20. 8. V. 7. not so is not such a Prophet that I should speake to him by dreames and visions faithfull in all mine house that is in all my Church for the house of God is expounded the Church of the living God 1. Tim. 3. 15. and so the Chaldee here translateth it in all my people and Ionathan in all the house of Israel my people and Chazkuni explaineth it thus all the men of my house hold him for faithfull This is further opened by the Apostle saying Consider the Apostle and high Priest of our prosession Christ Iesus who was faithfull to him that made him as also Moses was in all his house c. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be spoken after but Christ as the Son over his owne house whose house we are if we hold fast the confidence and the rejoycing of the hope firme unto the end Hebr. 3. 1 6. Touching Moses faithfulnesse and the confidence that Israel reposed in him see the notes on Exod. 19. 9. Verse 8. Mouth to mouth that is familiarly plainly in mine owne presence without any interposed meane as the Chaldee translateth Speech with speech So when Ioseph spake without an interpreter he said it is my mouth that speaketh unto 〈◊〉 Gen. 45. 12. and the Apostle opposeth it to speech by writing as I would not write with paper and inke but I trust to come unto you speak mouth to mouth that our joy may be full 2 Ioh. v. 12 and 3 Ioh. 14. A like phrase is in Exod. 33. 11. Iehovah spake unto Moses face to face as a man speaketh unto his friend and in this manner of communication Moses excelled all other Prophets Deut. 34. 10. The Hebrew Doctors have explained this matter thus It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resteth not but on a wise man great in wisedome mightie in his vertuous qualities that his affections or naturall corruption prevaile not over him in any thing in the world but he prevaileth by his knowledge over his affections continually c. On such a man the holy Ghost dwelleth and when the Spirit resteth upon him his soule is associated to the degree of Angels which are called men and he is turned to another man and perceiveth in his owne knowledge that he is not so as he was but that he is advanced above the degree of other wise men as it is said of Saul And thou shalt prophesie with them and shalt be turned to another man 1 Sam. 10. 6. The Prophets were of divers degrees as in wisedome one wise man is greater than another so in prophesie one Prophet was greater than another And all of them saw not the vision of prophesie but by dreame by vision of the night or in the day time after that a deepe sleepe was fallen upon them Num. 12. 6. and all of them when they prophesied their joynts crembled and strength of body failed and their thoughts were troubled and the minde was leâ—t changed to understand that which was seene as is said of Abraham And â—oe a terror a great darknes fall upon him Gen. 15. and as is said of Daniel And my vigour was turned in me into corruption and I retained no strength Dan. 10. 8. The things that were made knowne to a Prophet by vision propheticall were made knowne to him by way of parable and forthwith the interpretation of the parable was written in his heart and hee knew what it was As the ladder that Iacob our father did see and the Angels ascending and descending oâ— it Gen. 28. 12. and the living creatures which Ezekiel saw Ezek. 1. and the â—ecthing pot and Almond rod which Ieromy saw Ier. 1. and the Ephah which Zacharie saw Zach. 5. and so the other Prophets of whom some spake the parable and the interpretation thereof some the interpretation onely and sometime they uttered the parable onely without the interpretation as part of Ezekiels and Zacharies words and they all prophesies by parables and after the way of darke speeches None of the Prophets prophesied at all times when they would but prepared their understanding and sate joyfull with chearefull heart and with contemplation For prophesie commeth not upon men either when they are sorrowfull or when they are slothfull but when they are joyfull therefore the sons of the Prophets had before them Psalteries and Timbrels and Pipes and Harps 1 Sâ— 10 5. and they sought for prophesie and this is that which is written AND THEY PROPHESYING 1 Sam. 10. 5. as if he should say walking in the way of prophesie untill they doe prophesie Those which sought to prophesie are called sonnes of the Prophets and although they prepared their wits derstanding it might be the holy Ghost would come downe upon them and it might be not All these things that we have spoken of were the way of prophesie for all the former and latter Prophets except Moses our master the master of all the Prophets And what difference was there betweene the prophesie of Moses and of all the other Prophets All the Prophets prophesied by dreame or by vision but Moses prophesied when he was â—aking and standing as it is written And when Moses was gone into the Tent of the congregation to speake with him thou he heard the voice of one speaking unto him Num. 7. 89. All the Prophets prophesied by the hands of an Angell therfore they did see that which they saw in parables and dark speeches Moses prophesied not by the hands of an Angell as it is said MOuth to mouth I will speake with him Num. 12. â—8 it is also 〈◊〉 The Lord spake unto Moses face to face Ex. 33. 11. againe it is said And the similitude of the LORD shall he behold Num. 12. 8. as if he should say there is no parable there but he seeth the thing coÌ„cerning his
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
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
made knowen thy strength among the peoples Thou hast redeemed thy people with arme the sonnes of Iakob and of Ioseph Selah The waters saw thee O God the waters saw thee they trembled also the deeps were stirred The clouds streamed downe waters the skies gave out a voice also thine arrowes walked about The voice of thy thunder was in the round aire lightnings illuminated the world the earth was stirred and quaked Thy way was in the sea and thy pathes in the many waters thy footsteps were not knowen Thou didst leade thy people like a flocke by the hand of Moses and Aharon Annotations TO Ieduthun or for him see Psal. 39. 1. and 62. 1. Vers. 2. he gave eare so the Greeke explaineth the Hebrew phrase to give eare see the like Psal. 65. 11. Vers. 3. sought the Lord in Chaldee sought instruction from before the Lord and the spirit of prophesie rested upon me retched out or flowed was powred out that is was stretched out in prayer a vehement figurative speech like that of powring out the heart Psal. 62. 9. or was wet with continuall wiping of mine eies or by hand may be meant plague or sore as in Iob 23. 2. which continually ran The Chaldee expoundeth it by night mine eie dropped teares and ceased not Vers. 4. meditated or praied See Psal. 55. 3 18. overwhelmed or covered it selfe that is swowned or fainted with sorrow So Psal. 142. 4. and 143. 4. and 107. 5. Lam. 2. 12. Vers. 5. the watches or the wards custodies that is as the Chaldee explaineth it the lids of mine eies so that I cannot sleepe stricken amazed beaten with terrour as with a hammer or as the Greeke saith troubled So Dan 2. 1 3. Gen. 41. 8. could not speake so the Hebrew phrase spake not is sometime to be interepreted as who shall judge 2 Chron. 1. 10. for which in 1 King 3. 9. is written who can or is able to judge So Psalme 78. 20. Vers. 6. of ancient times or of eternities that is of ages past This hee did according to the commandement Deut. 32. 7. for former histories are written for our learning Rom. 15. 4. 1 Cor. 10. 11. Vers. 7. my melody or musicall play to wit how I had before time played and sung songs of praise for thy benefits see Psal. 33. 2 3. or I remembred my musicke and tooke my instrument and thus I sung spirit searched in Chaldee the knowledge of my spirit searched marvellous things Vers. 11. doth this make me sicke doth it grieve and weaken me that the right hand the administration of God is changed and hee keepeth not one constant course in his workes The Prophet seemeth to checke himselfe for his infirmity Or taking it not for a question it maketh me sicke or this is my infirmitie the change or that changed is for so the Hebrew phrase to change may be resolved Vers. 12. will record will remember for my selfe and mention to others The Hebrew implieth both these by a double reading miracle that is miracles or wondrous works as the Greeke explaineth it all and every of them done of old So after in vers 15. Vers. 13. discourse or meditate intreat of both in minde and talke Vers. 14. in the Sanctuary or in sanctitie in the holy place as the Greeke turneth it meaning it is most holy and secret hidden from the eyes of the world as holy things were hidden in the Sanctuarie especially the Ark and Cherubims where God sate So as it was not lawfull for people or Priests to see them Num. 4. 6 7 15 20. Levit. 16. 2. Compare also herewith Psal. 73. 16 17. The Chaldee translateth O God how holy are thy wayes a God or a mightie one a Potentate Hebr. Ael So in the next verse as God in Greeke as our God in Chaldee as the God of Israel Vers. 15. Marvellous work that is works wonders This is taken from Exod. 15. 11. Vers. 16. with arme that is with power an arme stretched out as Exod. 6 6. in Greeke with thine arme of Iaakob that is the tribes of Israel borne of him of Joseph this may be meant as the Chaldee Paraphrast taketh it of all the Israelites whom Ioseph nourished Gen. 45. 10. 11. and 50. 21. called therefore his sonnes or in speciall of the tribes of Ephraim and Manasses the sonnes of Ioseph noted from the rest for more honour Compare also herewith Psal. 80. 2 3. Vers. 17. The waters of the red sea Exod. 14. 21. Psal. 114. 3. The Chaldee paraphraseth They saw thy divine Majestie from the midst of the sea O God trembled or were pained as a woman in travell So Psal. 29. 8. and 97. 4. Vers. 18. streamed or gushed with a tempest These things were when the Lord looked unto the host of the Aegyptians out of the fiery and cloudy pillar and so feared and hindred them with stormy tempests that their chariot wheeles fell off c. Exod. 14. 24. 25. And thus Israel was baptised in the cloud and in the sea 1 Cor. 10. 1. 2. thine arrowes or stones as this word also signifieth Lam. 3. 16. meaning haile-stones See Psalm 18. 15. Ios. 10 11. Vers. 19. in the round aire in the sphere or globe The aire is so called of the round forme which it with all the heavens hath Of the thunder in the aire see Iob 37. 2 5. Psal. 29. Vers. 20. Thy way wherein thou wentest and leddest thy people confounding thy foes Exod. 14. 19 20 22. Nehem. 9. 11. So elsewhere his way is in the whilewind Nahum 1. 3. were not knowne to wit before that time nor after for the waters returned to their force and drowned the Aegyptians Exod. 14. 27. So his other wayes are past finding out Rom. 11. 33. that men must walke by faith not by sight 2 Cor. 5. 7. Vers. 21. lead thy people thorow the sea and after thorow the wildernesse towards Canaan Moses being their King and Aaron their Priest The Memory of which mercy is often celebrated Deut. 8. 2 5. 15. and 32. 10. Ier. 2. 2 6. Amos 2. 10. Mic. 6. 4. Psal. 136. 16. Act. 7. 35. 36. PSAL. LXXVIII An exhortation both to learne and to preach the Law of God 9 The story of Gods wrath against the incredulous and disobedient Israelites 67 Ephraim being refused God chose Iudah Sion and David An instructing Psalme of Asaph GIve eare my people to my law incline your eare to the words of my mouth I will open my mouth in a parable I will utter hid things of antiquitie Which we have heard and have knowne them and our fathers have told us We will not hide from their sonnes to the generation after telling the praises of Iehovah his power also and his marvell which hee hath done How he stablished a testimony in Iakob and put a law in Israel which he commanded our fathers to make them knowne to their sons That the generation after sons that should be borne might know might rise up
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.
and the fruit groweth not among the leaves but on the top of the branches as historians doe record Pliny l. 13. c. 5. So Christ if it be understood of him going up and taking hold of the boughes both signifieth it to be his owne possession and sheweth his care and love to looke unto it and to purge the branches that they may beare more fruit as the Father doth the fruitfull branches of the Vine Ioh. 15. 1. 2. and likewise to injoy and accept of the gracious fruits of his Spouse with whom he will now continue Or taking it as before for the speech of the faithfull Company it meaneth their purpose and indeavor to partake of the heavenly fruits which this Church bringeth forth be as clusters or shall be as clusters and thus it is an assurance or promise of blessing to her from the Lord filling her with the juice or grace that shee shall neither be barren nor unfruitfull in the knowledge of Christ 〈◊〉 Pet. 1. 8. but as is promised He will cause them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. But it may be taken also as a wish and let thy brests I pray thee be as clusters of the Vine that is have not thou a miscarrying womb and dry brests as Hos. 9. 14. but grow in grace and in knowledge be not an empty vine as Israel was of old Hos. 10. 1. Leave 〈◊〉 thy wine which cheereth God and man Iudg. 13. but be filled with the Spirit that we may sucke and be satisfied with the brests of thy consolations Esay 66. 11. the smell of thy nose 〈◊〉 apples her nose commended for the forme in vers 4. denoted her good cariage and courage for the truth The smell odour or sent the 〈◊〉 meaneth the good report and â—ame thereof 〈◊〉 broad which is comfortable as a sweet 〈◊〉 Or by the smell of her nose may be understood the breath comming out of her nostril that it should be sweet And so not onely her outward behaviour should be commendable but the hidden man of the heart uncorrupted that the breath or spirit proceeding from within be pure and God may manifest the smell or favour of his knowledge by her in every place 2 Cor. 2. 14. as the favour of life unto life and like the savour of apples which refresh those that languish and are sicke of the love of Christ as Song 〈◊〉 5. Vers. 9. thy palate or the roofe of thy mouth in Greeke thy throat The palate 〈◊〉 ones owne use is to 〈◊〉 and discerne 〈◊〉 in Iob 34. 3. the palate 〈◊〉 out for others it is the instrument of speech as in Prov. 8. 7. my palate shall speake truth This latter use seemeth here to be meant that her palate to weet her speech and doctrine should be like good wine to comfort and revive bitter and heavy hearts Prov. 31. 6. the good wine that is the best most excellent sweet and wholesome wine as the good oyle Psalm 133. 2. is the best sweetest and most precious oile The comfortable doctrines of the Gospell are likened to wine Esay 55. 1. 2. 3. Prov. 9. 2. 5. See the notes on Song 1. 2. that goeth to my beloved a commendation of the good wine from the effects that it is pleasing unto God and profitable unto men For by the Beloved usually in this Song is meant Christ by going to righteousnesses or according to righteousnesses that is going aright straightly or directly is signified the nature of pure wine manifesting the goodnesse by the moving and springing in the cup whereby it is discerned to bee the right and naturall wine and is pleasing to them that drinke it The like phrase Solomon used in Prov. 23. 31. Looke not on the wine when it is red when it giveth his colour in the cup when it goeth or walketh that is moveth it selfe in righteousnesses as there the nature of the most pure and generous wine is described whereby men are allured to drinke thereof so here the right wine the pure and wholesome doctrine out of the mouth of the Spouse is declared by the company of Beleevers to bee pleasing and right in the eyes of Christ their Beloved It may also intimate how the Spouse filled with the Spirit rather then with wine Ephes. 5. 18. her speeches should tend to lead all unto Christ and unto righteousnesses that is faith in him and righteous workes which he requireth us to walke in causing to speake that maketh to speake or giveth utterance to the lips of those that are a sleepe or speaking in the tips c. This is the other effect of the Spirit that as wine maketh men talkative Prov. 23. 29. so the Spirit maketh men to utter the mysteries of God as the disciples when some thought they were full of new wine prophesied and spake with other tongues the great workes of God as the Spirit gave them utterance Acts 2. 4. 11. 13. c. By sleepers here are meant sinners awaked and quickned by the word preached as it is said Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 14. And so it was promised Thy dead men shall live my dead bodies shall arise awake and fing ye that dwell in dust Esay 26. 19. And Fzekiel by prophesying raised to life the dead bones of the house of Israel Ezek. 37 which also the Chaldee paraphrast alledgeth in opening this place And not only dead men which are said to be asleepe Dan. 12. 2. but others also that live and through negligence or security fall asleepe as the Spouse acknowledgeth of her selfe in Song 5. 2. are inabled by this spirituall wine to speake for having drinke thereof they forget their poverty and remember their misery no more as Prov. 31. 6. 7. So God promising to restore comforts unto Israel and to his mourners saith that he createth the fruit of the lips peace peace c. Esay 57. 18. 19. Vers. 10. I am my Beloveds Here the Spouse as full of the wine of grace and consolation from the Lord testifieth her assurance by faith that shee is Christs and so an heire of salvation by promise Gal. 3. 19. See before in Song 2. 16. and 6. 3. his desire his desirous affection the Greeke interpreteth it his conversion or turning is towards me This manner of speech was used before when God chastning the woman for her sin said thy desire shall be unto thy husband Gen. 3. 16. but now this woman being renued by grace and espoused unto Christ as to an husband 2 Cor. 11. 2. rejoyceth that his desire is unto her And this appeareth by the whole scope of this Song and especially by those words in Chap. 2. 14. and 4. 9. 10. and 7. 5. So contrary each to other are our naturall sinfull state and our estate by grace in Christ. Verse 11. into the field or into the