from the injuries of the world Esa. 4. 6. and 25. 4. Psal. 27. 5. that the Sâ—â—ne shall not light on them nor any heat Rev. 7. 16 and the state of the Church then which had the mysteries of Christ under shadowes and coverings now taken away Heb. 10. 1. Therefore the Tabernacle of the Gospell is described without any such veiles or covers in the open heaven where the most holy things even the Aâ—â—e of Gods Covenant is to bee seene Rev. 4 1. 6. and 11. 19. and 21. 2. 3. c. Vers. 15. boards these were to beare up the embroidered curtainâ—â— the Greeke calleth them styles or pillars and to these with the silver sockets wheron they stood verse 19. the Apostle alludeth when he calleâ—ly Gods House and Church the pillar and stay of the Truth 1 Tim. 3. 15. Vers. 17. tenons called in Hebrew hands for that they held fast in the mortaiâ—â—es of the sockets set in order or set ladder wise that is equally distant one from another as the staâ—es of a ladder Vers. 19. sockets or bases as the Greeke translateth them the 〈…〉 grounds that sustained the boards having hollow mortailâ—â— for the tenons of the boards to be fastened in Every one of these sockets was of a talent of silvâ—◠〈…〉 an â—â—â—dred and twenty pound weight 〈…〉 Vers. 20. twenty boards and every be and being a â—â—biâ— and an halfe broad verse â—6 〈…〉 of the whole Tabernacle appeareth to be â—0 cubiâ—s 〈◊〉 45. foot Vers. 22. S 〈…〉 d that is 〈◊〉 so vers 27. See the notes on Gen. 〈◊〉 8. Vers. 24. equally joyned or j 〈…〉 that is joyned alike to the boards that are 〈◊〉 the side and on the end of the Tabernacle so fastening them both together The Hebrew signifieth twinning or twins 〈…〉 in this sonse but here and againe 〈…〉 The Chaldee 〈…〉 reth it disposed or 〈◊〉 the Greeke thâ—â— shall be of equaâ—â—â—â—e 〈◊〉 〈◊〉 together 〈◊〉 perfectly joyned or equally joyned The Hebrew though it differeth in forme yet is thought to be of like signifie at 〈…〉 with the former and so the Chaldee 〈◊〉 it as before and the Greeke varieth but 〈◊〉 〈◊〉 they shall be exisou of equalitie beneath and likewise they shall be isoi equall at the heads c. so in Exod 36. 19. Vers. 26. â—arres or â—afâ—ers which were for 〈◊〉 〈◊〉 â—n the boards together Vers. 28. in the mids This â—ids seemeth to bee 〈◊〉 of the length of the boards not of the thicknesse as if this barre went through the boards which so must needs bee of an extraordinary thicknesse and weight but through rings put in the mids of the boards as the other barres went through rings put in the ends reaching or shooting through of this word the barre afore-said hath the name in Hebrew which signifieth â—â—eeing or speedy passing through Vers. 29. places Hebr. houses as Exod. 25. 27. The Greeke explaineth it thus into which thou shalt bring the barres Vers. 30. right fashion or just constitution Hebr. judgement which the Greeke translateth fashion or shape and Stephen calleth it a type Acts 7. 44. so it is the same in effect with Exod. 25. 40. Vers. 31. of a cunning workeman that is wrought or woven both sides alike see the notes on verse 1. he that is the workeman the Greeke saith as before thou shalt make Cherubiâ—s that is as the Chaldee â—â—presseth figures of Cherub 〈…〉 wrought in the veile Vers. 32. hang Hebrew giveâ— so verse 33. Shittim or â—edar wood that will not rot Exodâ—â— 25. 5. Vers. 33. of the testimony that is of the Tables where on the Law was written for a testimonie to Israel See Exod. 2â— 16. divide or separate This was the speciall use of this veile to deâ—arre men from entring yea or seeing into the most holy place or the Arke Exod. 40. 3. whereby as Paul saith the Holy Ghost signified this that the way into the Holies was not yet manifested while as the first Ta 〈…〉 had st 〈…〉 g Heb. 9. 8. that is the way 〈◊〉 heaven which the most holy place shadowed was not by those legall services but should be 〈◊〉 â—â—to 〈…〉 n by Christ first entring there 〈◊〉 his 〈◊〉 Heb. 9. 24 and 10. 19. Therefore 〈◊〉 this 〈◊〉 signified the flesh of Christ under 〈…〉 was veiled and through 〈…〉 death hee entred himselfe 〈…〉 also for us to enter into heaven Heb. 9. 19. 20. To 〈◊〉 this the veile of the Temple at the death of Christ was rent in 〈◊〉 〈…〉 Mattâ— â—7 51. So the curious embroiderie and glorious Cherubims of this 〈…〉 manifold graces of the Spirit 〈…〉 had in his 〈…〉 al 〈…〉 of his Word and Spi 〈…〉 which are in 〈…〉 understood 〈…〉 of Holinesses that 〈…〉 most holy place 〈◊〉 〈◊〉 name Christ him 〈…〉 câ—â—â—ed 〈◊〉 9 â—4 but 〈◊〉 it figured Heaven into which Christ is entred in flesh we also now are by hope and shall also in our flesh at his appearing Heb. 6. 19. 20. and 9. 11. 12. 24. and 10. 19. Ioh. 14. 2. 3. It was also a type of the Churches estate under the Gospell wherein without veiles we enjoy the mysteries of Christ Revel 4. and 11. 19. This place in Solomons Temple was called Debir that is the Oracle because from thence Gods oracles were heard Num. 7. 89. 1 King 6. 19. where the Chaldee translateth it the house of propitiations Vers. 35. without signifying that the twelve Tribes of Israel represented by the Cakes upon that Table were yet without the open enjoying of the mysteries of the Gospell Heb. 9. 8. 9. 10. and 10. 19. and 11. 39. 40. and in respect of heaven it selfe we all in this life are yet without and enter in onely by the anker of hope Heb. 6. 18. 19. 20. 1 Pet. 1. 4. 5. 2 Cor. 5. 1. 2. 3. c. the south which is the right hand both in respect of the world Psal. 89. 13. and of this Tabernacle where God from the most holy place betweene the Cherubims beheld his people worshipping with their faces towards the West the type of them on the table being on the Northside and the Candlesticke of his law burning with the seven lamps of his Spirit on the South side So the Word is above the Church Vers. 36. an hanging veile or covering as the word more properly signifieth This was another veile which hung as a doore at the entry of the Tabernacle through which the priests of the Law went every day to minister in the holy place but the people might not Heb. 9. â—2 6. Shewing also the restraint of the Iewish Chruch from such blessings as God hath opened unto us in Christ Heb. 9. 9. 10. c. and 10. â—9 20. embroiderer or weaver with tinsell worke who worketh curiously and with many colours figuring the variety of graces which God deeketh his Church with Ezek. 16. 10. Psal. 45. â—5 But the workmanship of this veile was infeâ—â—ouâ— to the former which had Cherubiâ—â—s See the notes
against the Iewes and prophesies of their rejection as the Apostle sheweth and by their table we are to understand all meanes of comfort and refreshing both of body and soule which turne to the ruine of the wicked even an odour of death unto death 2 Cor. 2. 15 16. Vers. 24. that they see not so the Apostle explaineth the Hebrew phrase from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding that seeing they see and perceive not because a veile is over their hearts Ioh. 12. 39 40. Act. 28. 26 27. 2 Cor. 3. 14 15. make their loines to shaâ—e bow downe their backs saith the Apostle Rom. 11. 10. and this meaneth bondage and miserie as appeareth by the contrary blessing of going upright which God once vouched safe unto that people Lev. 26. 13. Vers. 26. their castle or their tower palace habitation faire and orderly builded Gen. 2â— 16. Numb 31. 10. Song 8. 9. This which David speaketh of all Christs enemies Peter applieth to Iudas that betraied him Let his habitation be desart Act. 1. 20. but Christ threatneth the like to them all Mat. 23. 38. Castle here is for Castles or Palaces as Chariot for Chariots Psal. 68. 18. Vers. 27. whom thou hast smitten Christ the shepherd who was smitten of God and wounded for our sinnes Esa. 53. 4 5. Mat. 26. 31. they tell of the sorrow that is tell one another vauntingly of the sorrow smart or paine of thy wounded thy servants who are wounded for thy sake or they preach hereof see the like phrase Psal. 2. 7. or they tell to the sorrow that is adde unto and increase it as the Greeke turneth it Vers. 28. Give thou iniquity c. that is Adde sinne unto their sinne give them over to a reprobate minde which was Gods heavie judgement first on the Gentiles Rom. 1. 24 28. afterward on the Iewes who fulfilled their sins when wrath came on them to the utmost 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquitie may be understood punishment for it as Psal. 31. 11. not come into thy justice that is not beleeve thy Gospell and so come to the justice of God which is by faith as the Scriptures shew Rom. 10. 3 c. Phil. 3. 9. Ioh. 12. 39 40. The Chaldee expounds it let them not enter into the Church of thy just ones Vers. 29. booke of the living or Booke of life wherein the just that live by saith are written that is let them be cut off from being any longer counted thy people or registred in the writing of the house of Israel as Ezek. 13. 9. Rom. 11. 20. Phil. 3. 2 3. Psal. 87. 6. Vers. 30. lift me up or set me on a high place that is safely defend me Vers. 32. better to that is more pleasing and acceptable a young bull so the Greeke explaineth the Hebrew phrase a bull a bullocke that is a bull which is but young or a bullock So Iudg. 6. 25. where the order is changed take the bullock of the bull that is the young bull or bullock Some understand it here of two better than bull or bullock that hath hornes Hebr. horneth that is brings forth or beareth hornes and parteth the hoofe for such were fittest for sacrifice but confession and thankes are more pleasing to God specially Christs obedience see Psal. 50. 13 14 15. and 40. 7. Vers. 33. the seekers or ye seekers of God to wit shall see it and your heart shall live yee shall have inward life joy and consolation See Psalme 22. 27. Vers. 34. his prisoners such as are persecuted and bound in prisons for his truth Thus Paul calleth himselfe the prisoner of Christ Ephes. 3. 1. Vers. 35. heavens the Chaldee saith Angels of Heaven and the inhabitants of the earth Vers. 36. save Sion that is his Church figured out by Sion and Iudah see Psal. 2. 6. and this building of Iudahs cities is by preaching of the Gospell 1 Cor. 3. 9 10. a figure of this worke was done by Iehoshaphat 2 Chron. 17. 9. 12 13. and Isaiah prophesieth the like Isa. 44. 26. PSAL. LXX David prayeth for speedy helpe to the shame of the wicked and joy of the godly To the Master of the Musicke a Psalme of David for to record O God for to deliver me Iehovah to mine helpe make haste Let them be abashed and ashamed that seeke my soule let them be turned backward and blush that delight mine evill Let them turne backe for a reward of their shame that say aha aha Let all that seeke thee be joyfull and rejoyce in thee and let them say continually magnified bee God they that love thy salvation And I poore afflicted and needy O God make haste to me thou art mine helpe and my deliverer Iehovah delay not Annotations TO record or to cause remembrance see Psal. 38. 1. Vers. 2. to deliver or to rid me free understand make haste or vouchsafe as is expressed in Psal. 40. 14. for this Psalme is the same in substance and almost in words with the end of that Psalme see the annotations there Vers. 3. that seeke my soule to make an end of it as Psal. 40. 15. Vers. 4. turne backe desolate or wasted as Psal. 40. 16. Vers. 5. be God in Psal. 40. 17. it is written be Iehovah Vers. 6. O God make haste to me for this in Psalm 40. 18. is the Lord thinketh on me Iehovah in Psal. 40. 18. my God PSAL. LXXI The Psalmist in confidence of faith and experience of Gods favour prayeth both for himselfe and against the enemies of his soule 14 He promiseth constancie 17 Prayeth for perseverance 19 Praiseth God and promiseth to doe it cheerefully IN thee Iehovah doe I hope for safety let me not be abashed for ever In thy justice rid thou me and deliver me incline thine eare unto me and save me Be thou to me for a rocke of habitation to enter continually thou hast commanded to save me for thou art my rocke and my munition My God deliver me out of the hand of the wicked out of the palme of the evill doer and the levened For thou art mine expectation Lord Iehovih my confidence from my child-hood By thee have I beene holden up from the wombe from my mothers bowels thou tookest me of thee is my praise continually As a wonder I am unto many but thou art my strong hope Let my mouth bee filled with thy praise all the day with thy glory Cast me not away at the time of old age when mine able strength faileth forsake not thou me For mine enemies speake of mee and they that observe my soule consult together Saying God hath forsaken him pursue and take him for there is none to reskue O God be not thou farre away from me my God make haste to mine helpe Let them bee abashed and consumed that are adversaries of my soule let them be covered with reproach and dishonour that
enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
will not eate untill I have spoken my word and hee said speake And hee said I am Abrahams servant And Iehovah hath blessed my Lord greatly and he is become great he hath given him flocks and heards and silver and gold and men seruants and women-servants and camels and asses And Sarah my lords wife bare a son to my lord after her old-age and he hath given unto him all that hee hath And my lord made me swear saying Thou shalt not take a wife unto my sonne of the daughters of the Canaanite in whose land I dwell If thou shalt not goe unto my fathers house and unto my family and take a wife unto my son And I said unto my lord if so be the woman will not goe after me And he said unto me Iehovah he before whom I have walked will send his Angell with thee and will prosper thy way and thou shalt take a wife unto my sonne out of my family and out of my fathers house Then shalt thou be cleare from my exsecration when thou shalt come unto my family and if they will not give thee one then shalt thou be cleare from my exsecration And I came this day unto the well and I said Iehovah God of my lord Abraham if thou bee now prospering my way the which I go Behold I stand by the waters and let the maid that commeth forth to draw and I say to her let me drinke I pray thee a little water out of thy pitcher And shee say to mee Both drinke thou and I will draw for thy camels also let the same bee the woman whom Iehovah hath evidently appointed for my lords son And before I had made-an-end of speaking in my heart behold Rebekah came forth and her pitcher on her shoulder and shee went downe unto the well and drew and I said unto her let mee drinke I pray thee And she hasted and let-downe her pitcher from upon her and said drinke thou and I will give thy camels drink also and I drank and she gave the camels drink also And I asked her and said whose daughter art thou and she said the daughter of Bethuel son of Nachor whom Milcah bare unto him and I put the earering upon her face and the bracelets upon her hands And I bended downe-the-head and bowed my selfe unto Iehovah and I blessed Iehovah God of my lord Abraham who led mee in the way of truth to take the daughter of my lords brother unto his son And now if you will doe mercy truth unto my lord tell me and if not tell me that I may turn unto the right-hand or unto the left And Laban Bethuel answered said The thing proceedeth frō Iehovah we cannot speak unto thee evill or good Behold Rebekah is before thee take her and goe and let her be the wife to thy lords son as Iehovah hath spoken And it was whē Abrahams servant heard their word that he bowed himselfe downe to the earth unto Iehovah And the servant brought-forth vessels of silver vessels of gold and garments and gave to Rebekah and hee gave to her brother and to her mother precious things And they did eate and drinke hee and the men that were with him taried-all-night they rose-up in the morning and hee sayd send me away unto my lord And her brother her mother said let the damsell abide with us daies at least ten afterward she shal goe And he said unto them Hinder me not seeing Iehovah hath prospered my way send me away that I may goe unto thy lord And they said we will call the damsell and will aske of her mouth And they called Rebekah and said unto her Wilt thou goe with this man And she said I will goe And they sent away Rebekah their sister her nurse and Abrahams servant and his men And they blessed Rebekah said unto her Our sister bee thou unto thousands of ten-thousands let thy seed possesse the gate of those that hate them And Rebekah arose and her damsels and they rode upon the camels went after the man and the servant tooke Rebekah and went away And Isaak came from the way to Beer-lachai-roi and he dwelt in the south country And Isaak went-out to meditate in the field at the looking-forth of the evening and he lifted up his eyes saw and behold the camels were comming And Rebekah lifted-up her eyes and saw Isaak she lighted off the camel For she had said unto the seruant what man is this that walketh in the field to meet us And the servant had said he is my lord and she tooke a veile and covered herselfe And the servant told Isaak all things that he had done And Isaak brought her unto the tent of Sarah his mother and he tooke Rebekah and shee was to him a wife and he loved her and Isaak was comforted after his mother was dead Annotations INto dayes that is yeeres see Gen. 18. 11. Hee was now 140 yeeres old for Isaak his son was fourty Gen. 25. 20. and he was borne when Abraham was 100. Gen. 21. 5. Vers. 2. the eldest or the Elder so the Greeke translateth it elder or ancient whereby may bee meant Governour as the words following doe explaine for Elder is an usuall name for Governour Gen. 50. 7. Num. 11. 16. Ruth 4. 2. 1 Tim. 5. 17. This in likelihood was his Steward Eliezer Gen. 15. 2. under my thigh a signe which Iaakob also required of his sonne Ioseph Gen. 47. 29. eyther to signifie subjection or for a further mystery of the covenant of circumcision or rather of Christ the promised seed who was to come out of Abrahams loynes or thigh as the like phrase sheweth in Gen. 46. 26. of the soules that came out of Iaakobs thigh wherefore Abraham and Iaakob make their thighes as holy signes in respect of Gods promise For otherwise in swearing they used to lift up the hand towards heaven see Gen. 14. 22. Hereupon the Greekes have of the Hebrew word Ierek that is a Thigh framed their Horkos that is an oath even as of the Hebrew Iamin which is the right hand used when oaths were taken Esay 61. 8. they have formed the Greeke word Omnuo to sweare Vers. 3. by Iehovah by whom alone we are commanded to sweare Deut. 6. 13. The Chaldee saith by the word of the Lord that is Christ Ioh. 1. 1. the Canaanite or Canaanites as the Greeke translateth see Gen. 10. 16. This care Abraham had for his sonnes wife lest by marying with unbeleevers he or his posterity should be drawne from God as the Law saith Thou shalt make no mariages with them they daughter thou shalt not give unto his sonne neither take his daughter unto thy sonne for they will turne away thy sonne from following me c. Deut. 7. 3. 4. See also Gen. 27. 46. Plato a heathen Philosopher divinely sheweth in his 6 booke of lawes the end of mariage to be the continuall propagation of
feast daies they might doe such worke as pertained to the dressing 〈◊〉 meat and drink Exod. 12. 16. but â—n the Sabbâ—â—â— and day of Atonement they might not doe any such Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrewes say The ceasing from work on the seveâ—e day is commanded Exod. 34. 21. and who so doth 〈◊〉 therein disanulleth a commandement and trans 〈…〉 seth against a prohibition Exod. 20. 10. And if 〈…〉 work willingly presumptuously he is guilty of 〈◊〉 off and if there be witnesses and proofe of it he is to â—â—stoned And if he doe it ignorantly hee is bound to bring the Sin-offring appointed of God Lev. 4. Maiâ—â—â—â— 1. treat of the Sabbath c. 1. s. 1. to Iâ—hovah â—o his honour and service not to any work w 〈…〉 pleasure of our owne Esay 58. 13. Therefore also moe sacrifices were to be offeâ—ed on the Sabbath then on other daies Num. 28. 3. 9. 10. The Chaâ—dee translateth before the Lord. your dwellings the other feasts were especially to bee kept before the Sanctuarie of the Lord whither all the men of Israel were to assemble Ex. 23. 14. 17. Deut. 16. 〈◊〉 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt in the Synagogue 〈…〉 in every citie Act. 15. 21. V. 4. convocations of holinesse the Gr. translateth Feasts to the Lord called holy that is holy by calling orproclamation Hereupon the Hebr. say As we are commanded in honour the Sabbath and delight 〈◊〉 so all good dayes that is festivities as it is 〈◊〉 in Esay 58. 13. THE HOLIE day OF THE LORD HONOVRABLE and of all good d 〈…〉 is said a CONVOCATION OF HOLINES Maimony tom 1. in Iem toâ— ch 6. sect 16. V. 5. first moneth called Abib and Nisan which was made the first upon their comming out of Egypt see Exod. 12 2. and 13. 3. 4. So in Taâ—gâ—m lonathan it is here said In the moneth of N 〈…〉 〈◊〉 the 14. day c. the two evenings that is in the afternoone as is opened on Exod. 72. 6. So all the forenoone of the fourteenth day of Abib the day wherein they killed the Paschal lambes was 〈…〉 full to worke in at noone they left off and begâ—â— their rest The Hebrew canons say It is 〈…〉 full to doe worke on the evenings of the festivall days from the time of the evening sacrifice and 〈◊〉 even as on the evenings of the Sabbaths And 〈◊〉 so doth worke in them shall never see a signe of 〈◊〉 sing And he is to be reâ—â—ked â—nd mâ—â—e to 〈◊〉 by force though he is not for it to bee 〈◊〉 〈◊〉 excommunicated except in the evening 〈…〉 over after mid-day for who so dâ—th work 〈…〉 ter mid-day is to bee scoâ—rged or excomm 〈…〉 â—ith the Niâ—dâ—i if he be not scourged For the fourteenth day of Nisan or Aâ—iâ— is not like the other e 〈…〉 of festivall dayes because in it are the feast and the killing of the sacrifice In the 14 of Nisan it is 〈◊〉 unlawfull to doe worke save after the midst of the day and forward for that is the time of killing the sacrifice Mâ—imâ—ny in Iom tob chap. 8. sect 17. 18. the Passeover Targum Ionathan explaineth it the time of killing the Passeover to the name of the Lord. The Passeover was a yeerely feast in remembrance of their deliverance out of Egypt when God passed over the houses of Israel and killed not their first borne see Exod. 12. It figured our redemption by Christ who is our Passeover or Paschal lambe sacrificed for us in remembrance wherof we are commanded also spiritually to keepe the feast with the unlevened-cakes of sincerity and truth 1 Cor. 5. 7. 8. Vers. 6. of unlevened-cakes a feast adjoyned to the Passeover Exod. 12. 15. and 13. 6. the rites hereof are opened there the sacrifices peculiar to this feast are set downe in Num. 28. 19. 25. The signification was to teach us holinesse of life from the time of our redemption unto the end of our dayes which seven dayes mystically figured as is shewed on Exod. 12. 15. Chazkuni on Levit. 23. saith The evening of the first good day and that might is called the Passeover according as they imploy themselves about the oblation which is called the Passeover But the residue of the feast from the first night and forwâ—rd is called the feast of unlevened cakes Verse 7. servile worke Hebr. worke of service or of seâ—vilenesse or laborious as ploughing sowing weaving or any the like but worke about meat or drinke which they should use the same day might be done Exod. 12. 16. And the like law was for all other festivall dayes vers 8. 21. 25. 35. 36. save on atonement day verse 28. then no worke might be done So besides the Sabbath which was every seventh day there were seven holy dayes in the yeere in sixe whereof they might doe no servile worke and in the seventh no worke at all Those sixe were the first and the seventh of the feast of unlevened cakes the day of Pentecost or of first fruits verse 17. 21. the first day of the seventh moneth which was the feast of Blowing trumpets verse 24. 25. and the first and eight day of the feast of Boothes verse 35. 36. The seventh was Atonement or expiation day wherein they might doe no worke at all verse 28. Ofthese the Hebrewes give these rules The sixe dayes wherein the Scripture forbiddeth worke which are the first and seventh of the Passâ—over the first and eight of the feast of Boâ—thes the day of the feast of Weekes or Pentecost and the first day of the seventh moneth are called good dayes and the kesting is alike in them all for it is unlawfull to doe 〈◊〉 servile worke in them save the worke which is needfull about food Exod. 12. 16. Who so resteth from servile worke in them observeth a commandement and who so doth in any of them worke which is not necessary for food as if he build up or pull downe or weave or the like he breaketh a commandement and transgresseth against this prohibition YE SHALL NOT DOE Aâ—â— SERVILE WORKE and if he doe and there be witnesses and evident proofe hee is by the law to be beaten But for working on the Sabbath hee is to be stoned to death Num. 15. 32. 35. All worke needfull about meat is lawfull as killing of beasts and baking of bread and kneading of dough and the like But such workes as may be done in the evening of a feast day they doe not on the feast day as they may not reape nor thresh nor winow nor grinde the corne or the like For all these and such like may be done on the evening of the feast and there is thereby no corruption or minishing of the tast But they knead and bake and kill and boile or rost on the feast day because if they doe these on the evening there is thereby corruption or
world to come Vers. 17. Feare thou not that is be not dismayed or overcome with feare The Hebrew phrase usually when it counselleth or prayeth against a thing meaneth the height full measure of it So feare not Gen. 50. 19. and grieve not Gen. 45. 5. that is be not overcome with griefe So lead us not into temptation Mat. 6. 13. that is let us not be overcome with temptation 1 Cor. 10. 13. Therefore that which one Evangelist writeth Feare not Mat. 28. 5. another writeth be not astonied Mark 16. 6. nothing the excesse of feare Vers. 18. take any thing Hebr. take of all that is ought of all that he hath For we brought nothing into the world and it is certaine that we can carry nothing out 1 Tim. 6. 7. Iob 1. 21. Vers. 19. Though in his life that is whiles he liveth So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soule that is himselfe as it is written Soule thou hast much goods laid up for many yeares live at ease eat drinke and take thy pastime Luke 12. 19. will confesse thee will commend laud and celebrate thee doest good to thy selfe that is makest much of cherishest pamperest thy selfe So good is used for worldly pleasure and emoluments Psal. 4. 7. Vers. 20. It shall come to wit the soule forespoken of or the person or Thou shalt come to the generation of his fathers that is to his wicked predecessors that are dead and gone as the godly also at their death are gathered to their fathers and people Iudg. 2. 10. Deut. 32. 50. Or to the habitation of his fathers their house or lodge for so Dor is used for an habitation Esa. 38. 12. The Chaldee applieth this first branch to the just the latter to the wicked The memorie of the just shall come to the generation of the fathers but the wicked for ever and ever shall not see the light to continuall aye they shall not see or which for ever shall not see the light to wit the light of the living here on earth as Psal. 56. 14. Iob 33. 28 30. nor the light of joy in the world to come being cast out into the utter darkenesse Matth. 8. 12. Vers. 21. understandeth not or discerneth not wanting prudence A repetition of the 13. verse with a little change of jalin lodgeth into jabin understandeth which the Chaldee openeth thus A man a sinner when he is in honour and understandeth not when his honour is taken away he is like a beast and brought to nothing PSAL. L. The Majestie of God in the Church 5 His order to gather Saints 7. The pleasure of God is not in in legall sacrifices 14 but in sinceritie of obedience 16 The wicked are shut out from Gods Covenant 21 They abuse Gods patience to their destruction 23 but the godly shall see his salvation A Psalme of Asaph THe God of gods Iehovah speaketh and calleth the earth from the rising up of the Sun unto the going downe thereof Out of Sion the whole perfection of beauty God shineth clearely Our God come and not keepe silence a fire shall eat before him and round about him shall a storme be moved vehemently He will call to the heavens from above and to the earth to judge his people Gather yee to me my gracious Saints that have stricken my covenant with sacrifice And the heavens shall openly shew his justice for God he is judge Selah Heare O my people and I will speake O Israel and I will testifie to thee I am God thy God I will not reprove thee for thy sacrifices for thy burnt offerings are before me continually I will not take a bullocke out of thine house goat buckes out of thy folds For every wilde beast of the wood is mine the beasts that bee on a thousand mountaines I know all the fowle of the mountaines and the store of beasts of the field is with me If I were hungry I would not tell it thee for mine is the world and the plenty thereof Will I eat the flesh of mightie buls and drinke the bloud of goat-bucks Sacrifice thou to God a confession and pay thy vowes to the most high And call on me in day of distresse I will release thee and thou shalt glorifie mee But to the wicked saith God what hast thou to doe to tell my statutes and that thou shouldest take up my covenant on thy mouth And thou hatest nurture and castest my words behind thee If thou seest a theefe then thou runnest with him and thy part is with the adulterers Thy mouth thou sendest out in evill and thy tongue joyneth together deceit Thou sittest thou speakest against thy brother against thy mothers sonne thou givest ill report These things thou hast done and I kept silence thou didst thinke that I was surely like thee I will reprove thee and set in order to thine eies O now consider this ye that forget God lest I teare and there be no reskewer Hee that sacrificeth confession honoureth me and hee that disposeth his way I will cause him to see the salvation of God Annotations A Psalme of Asaph that is made by him as the Chaldee saith An hymne by the hand of Asaph or to Asaph that is committed vnto him to sing For Asaph was a Seer or Prophet which made Psalms as did David 2 Chron. 29. 30. Also he and his sons were singers in Israel 1 Chron. 25. 2. The God of Gods that is God of all Angels Iudges and Rulers of the world or as the Chaldee saith The mighty God the God of Iehovah Three titles of God here used together Ael Aelohim Iehovah So in Iosh. 22. 22. the going downe that is the West where the Sunne setteth or after the Hebrew phrase goeth in as at the rising it is said to goe out or come forth Gen. 19. 23. Vers. 2. Out of Sion the state of the Church under the Gospell Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme the legall sacrifices appointed at mount Sinai are reproved and the worship of God in spirit and truth commended the whole perfection or the Vniversality of beautie that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. shineth clearly as the Sunne shineth in his strength that is appeareth in glorious majestie This also is a signe of favour Iob 10. 3. Psal. 80. 2. So God shined from mount Paran Deut. 33. 3. Vers. 3. Our God come a praier to hasten his comming as in Rev. 22. 20. or as the former our God will come So the Chaldee paraphraseth The just shall say In the day of the great judgement our God will come and not silent to execute the vengeance of his people fire shall eat that is consume devoure So God is called an eating fire Deut. 4. 24. that is as the Apostle expoundeth it a consuming fire Heb. 12. 29. and the sight of his glory on mount Sinai was like eating
his bosome his armes as Esai 49. 22. or lap Vers. 8. we blesse you the Chaldee addeth and they answer them not we blesse you c. taking this latter branch to be the harvest mens answer as in Ruth 2. 4. PSAL. CXXX The Psalmist praying out of deepe afflictions professeth his hope and patience and exhorteth Israel to the like A Song of degrees OVt of the deepes doe I call unto thee Iehovah Lord heare my voyce let thine eares be attentive to the voyce of my supplications for grace If thou shouldest observe iniquities O Iah Lord who shall stand But with thee is forgivenesse that thou maist be feared I earnestly expect Iehovah my soule earnestly expecteth and for his word doe I hopefully wait My soule for the Lord more than watchmen for the morning watchmen for the morning Let Israel hopefully wait for Iehovah for with Iehovah there is mercy and with him is much redemption And he will redeeme Israel from all his iniquities Annotations DEeps or low places that is great calamities Psal. 69. 3. 15. with hearty deepe affections and lowlinesse of minde Vers. 3. shall stand or can subsist meaning no man can Vers. 6. watchmen or warders keepers Which the Chaldee explaineth thus more than they which observe the morning watch which they observe that they may offer the morning sacrifice for or to the morning Vers. 8. his or their iniquities see the note on Psal. 25. 22. PSAL. CXXXI David professeth his humilitie and exhorteth Israel to hope in God A Song of degrees of David IEhovah mine heart is not haughty neither are mine eyes lofty neither walke I in great matters and too marvellous for me If I have not composed and stilled my soule as a weaned child with his mother as a weaned child with me is my soule Let Israel hopefully wait for Iehovah from this time and for ever Annotations HAughty or lifted up with pride see Deut. 17. 20. Prov. 16. 5. 2 Chron. 32. 25 26. Psal. 101. 5. marvellous that is too hard for me high and above my reach as Psal. 139. 6. Vers. 2. If I have not that is Surely I have an oath whereof part is concealed see Psal. 95. 11. Ier. 49. 20. composed or put fit and in order The Chaldee expoundeth it If I have not put my hand on my mouth and silenced my soule till it might heare the words of the Law as a weaned child on his mothers brests c. stilled or made silent refraining it from noisome lusts as a weaned child that is meeke modest humble submissive simple c. See Mat. 18. 1 2 3 4. PSAL. CXXXII Davids care to bring home the Arke of God 8 His prayer at the removing thereof 11 The Lords oath and promises to David to the Church A Song of degrees IEhovah remember unto David all his affliction How he sware unto Iehovah vowed unto the Mightie one of Iakob If I enter into the tent of mine house If I goe up on the pallet of my beds If I give sleepe to mine eyes slumber to mine eie-lids Vntill I find a place for Iehovah dwelling places for the Mighty one of Iakob Loe we heard it was in Ephrathah we found it in the fields of the wood We will goe into his dwelling places we will bow downe our selves at the footstoole of his feet Arise Iehovah to thy rest thou and the Arke of thy strength Let thy Priests be cloathed with justice and let thy gracious Saints joyfully shout For thy servant Davids sake turne not away the face of thine Anointed Iehovah sware unto David truth he will not turne from it of the fruit of thy wombe will I set upon thy throne If thy sonnes keepe my Covenant and my Testimony that I shall teach them also their sonnes even to perpetuitie shall sit upon thy throne For Iehovah hath chosen Sion hath desired it for his seat This is my rest even to perpetuitie here will I sit for I have desired it Her victuals I wil blessing blesse her poore I wil satisfie with bread And her Priests I will cloath with salvation and her gracious Saints shall shouting shout joyfully There will I make the horne of David to bud I have ordained a lampe for mine Anointed His enemies will I cloath with shame and on him his crowne shall flourish Annotations VNto David or for him that is for good unto him or David with all his affliction So Psal. 137. 7. affliction or humiliation afflecting care for to have the Arke brought home unto him 1 Chron. 13. 1 2 3 12. and 15. 1 2. c. or to build God an house 2 Sam. 7. 1 2. Vers. 2. the Mightie one in Greeke the God of Iakob so called first by Iakob himselfe Gen. 49. 24. This title is also given to other things as Psal. 78. 25. and 22. 13. Vers. 3. If I enter that is surely I will not enter see Psal. 95. 11. and 89. 36. Compare this care of David with the contrary negligence of the people Hag. 1. 4. 2 Sam. 7. 1 2. mine house mentioned 1 Chron. 15. 1. Vers. 5. finde that is prepare or build so Act. 7. 46. Also in Psal. 36. 3. finding is accomplishing for Iehovah that is for his Arke to rest in which the Chaldee explaineth a place for the house of the Lords Sanctuarie dwelling places or habitacles see Psal. 43. 3. Vers. 6. it Gods Arke vers 8. Ephraâ—hah the country of Ephraim the citie Shilo where Gods house and Arke had long continued Iudg. 18. 31. and 21. 19. 1 Sam. 1. 3. therefore an Ephraimite is called an Ephrathite Iudg. 12. 5. the fields of the wood in the citie of Kirjath-jearim that is the Citie of the woods where the Arke was twentie yeares after it came home from the Philistines 1 Sam. 6. 21. and 7. 1 2. It was also called Balle the plaines of Iudah 2 Sam. 6. 2. Vers. 7. at the foot stoole or towards it meaning the Sanctuarie see Psal. 99. 5. Vers. 8. thy rest the Sanctuary builded for thy name as 1 Chr. 28. 2. 2 Chr. 6. 41. Arke or Chist Coffer w ch was made of Shittim or Cedar wood overlaid with plates of gold whose cover called the Mercie-seat was also of pure gold on which were two glorious Cherubs of gold from whence God gave his Oracle Exod. 37. 1 2 6 7. Num. 7. 89. In this Arke were the two Tables of the Law or Testimonie written with the finger of God Deut. 10. 3 4 5. This Arke is called Gods strength and glorie Psal. 78. 61. For Arke of thy strength the Chaldee saith the Arke wherein thy Law is Vers. 9. cloathed with justice that is let them justly and holily administer their Priests office So Iob speaking of his just administration saith I put on justice and it cloathed me my judgement was as a robe and crowne Iob 29. 14. Therefore the Priests had holy garments to administer in Exod. 28. 2 3. In 2 Chron. 6. 41. and after here in
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
which I For thee my Loved layd-up warily Annotations HOw beautifull are The Shulammitesse or Spouse of Christ is here admired and praysed for her graces wherewith God had furnished her and adorned her whole body the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentioned and then other parts upward unto her head This description seemeth to bee made by her friends that called upon her to returne Song 6. 13. For Solomon or Christ is spoken of as another or third person after in v. 5. and 9. feet with shoes or steps goings in shoes hereby is meant her obedient walking in the faith and Gospell of Christ whereby she being freed from the misery and bondage of sin made free by the truth as Ioh. 8. 32. stood fast and walked stedily in the liberty and grace of Christ Gal. 5. 1. not going barefooted as was the manner of captives and others in miserie Esay 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church saith I shod thee with Tachash skin Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation or stability of the Gospell of Peace Ephes. 6. 15. with the knowledge profession and obedience whereof she being firmely setled and defensed her feet and steps were now beautifull as the feet also of them that preach the Gospel of peace are said to bee beautifull Rom. 10. 15. bounteous princes daughter Hebrewes bath nadib that is daughter of the bountifull or of the Prince the Noble for Princes were stiled Bountifull or Benefactors Luke 22. 25. as being free liberall and willing to doe good unto others hereby is signified that shee was of noble race and ingenuous disposition ready and willing to serve the Lord and propagate the grace of his Gospell unto others as before Christ calleth them his willing or noble people Song 6. 12. And as a sonne or daughter of Belial meaneth one of wicked disposition Deuteronomie 13. 13. 1 Samuel 1. 16. and for a King to be the sonne of Nobles Eccles. 10. 17. is to bee of an ingenuous and noble disposition so to be a daughter of Nadib is to bee nobly and bounteously affected This title belongeth to such onely as beleeve in Christ which are borne not of bloods nor of the will of the flesh nor of the will of man but of God Iohn 1. 13. Wherefore when Christ was promised to reigne in justice it was sayd that then Nabal the foole or vile person should no more be called Nadib Liberall Noble or Bountifull Esay 32. 1. 5. joynts The originall word used onely in this place hath the signification of turning or going about and seemeth to meane the bones that turne and move in the hollow of the thighes these are likened to jewels or ornaments signifying the firme upright goodly and glorious stature gesture walking and conversation of this Princes daughter well beseeming the Gospell which she professeth being in fit orderly and due proportion as the Greeke version also implyeth artificer or faithfull craftsman in Hebrew A man of fidelity and skilfulnesse in his workmanship meaning here God or Christ for hee is the Artificer in heavenly things Hebrewes 11 10. and the Church with her gracious blessings is the worke of his hands Esay 60. 21. Verse 2. around goblet or a goblet or cup of roundnesse The Spouse being pâ—a sed before for her ready receiving of and holy stedfast walking in the Gospell of Christ is now further commended for her propagating the truth unto others likened to a mother conceiving and nourishing her children For Sion or Ierusalem named here the Shulammitesse Song 6. 13. is likened to a woman with childe travelling bringing forth children or a man childe and after noursing them with the breasts of her consolation Esay 66. 7. .11 So here first the navel by which the childe is nourished in the wombe is commended for the forme round as a goblet and for the nourishment which is as mixed liquor without scarcity wherewith the goblet is full and after her breasts with which the childe is nourished after it is brought forth are praised in verse 3. Thus Paul preaching the Gospell to the Churches is likened sometime to a father that begetteth sometime to a mother travelling in childbirth sometime to a nurse cherishing her children 1 Corinth 4. 15. Galat. 4. 19. 1 Thessalonians 2. 7. let there not want or there wanteth not or shall not want but the former is more patheticall as wishing a continuall supply of grace for nourishment of the children of Christ though a promise also is herewith implyed mixture that is liquor mixed and tempered and so made fit to refresh and nourish For they used to temper and mixe their wine either with water or milke to allay the heat or with spices to make it more comfortable So the wisedome of God is said to have mingled her wine Proverbes 9. 2. Christ dranke his wine with his milke Song 5. 1. and after here is mentioned spiced wine Song 8. 2. and mixture or mixed wine was sought for of drunkards Proverbes 23. 29. 30. Esay 5. 22. The navel therefore not wanting mixture signifieth the juice of grace abundantly supplyed of God for the nourishing and cherishing of his yong children in the body of his Church so that both mother and infant are in health and good plight not destitute or any good even as to them that remember and keep Gods Law it is promised that health shall bee to their navel and marrow or moystning to their bones Proverbes 4. 18. an heape of wheat The supply and growth of grace â—s here further commended by likening her bâ—â—ly to an heape of wheat for in their harvest they gathered their come into floores where it was stacked up on heapes and after threshed Ruth 3. 7. Hag. 2. 16. To such a stacke or heape is her belly resembled signifying that her spirituall harvest being come she was ready to bring forth store of good yssue as wheat fit for the Lords Granary set about with lilies As the corne-floores in Israel being in the open fields were hedged about for safe defence so the belly of Christs Spouse bigge and ready to bring forth fruit unto him is beset as with an hedge of Lilies for her further comfort and glory So that her way was not hedged up with thornes as was the Harlots Hosea 2. 5. 6. but set about with Lilies denoting the graces wherewith the Spouse her selfe and those about her are invironed The Iewes applying these things to their Church estate in their Chaldee paraphrase understand by the Navel the Chiefe of their Synedrion or high Councill governing all as the childe is nourished by the navell in the mothers wombe the round goblet to signifie his cleare doctrine of the Law as the round moone so that the words of the Law are not wanting from his mouth as the waters of the great River running out
both against many countries and against great kingdomes of warre and of evill and of pestilence The Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truly sent him Ier. 28. 8 9. Of this matter the Hebrewes say Every Prophet that riseth up among us and saith that the Lord hath sent him it is not necessarie that he doe a signe like one of the signes of Moses our master or like the signes of Elias and Elisaeus that there should be in them a change of the custome of the world But his signe shall be that he foretell things that are to come in the world and so confirme his words Deut. 18. 21 22. Therefore when there commeth a man fit for prophesie with the ambassage of the Lord and he commeth not to adde unto or to diminish from the Law but to serve the Lord by the commandement of the Law they must not say to him divide the sea for us or raise up the dead or the like and afterward we will beleeve in thee but they must say unto him If thou be a Prophet foretell us of things that are to come and when â—e telleth wee must wait to see whether the things come to passe or no and if there faile but even a little thing it is evident that he is a false Prophet But if all his words doe come to passe he is to be esteemed of us faithfull And they trie him many times if his words be all of them found faithfull loe this is a true Prophet as it is said of Samuel And all Israel from Dan even to Beersheba knew that Samuel was faithfull to be a Prophet of the Lord 1 Sam. 3. 20. But doe not the observers of times and the diviners foretell â—â—ings that doe come to passe What difference then is there betweene the Prophet and them Diviners and such like persons some of their words are confirmed and some are not according to that which is writteÌ„ in Esay 47. 13. Let them stand up now and save thee which view the heavens which gaze on the starres which make knowne by the moneths of the things which shall come upon thee Hee saith of the things and not all the things And it may be that nothing at all of that which they speake is confirmed but they erre in all as it is written in Esay 44. 25. That frustrateth the signes of the Liers and maketh Diviners fooles But the Prophet all his words are confirmed as it is written in 2 King 10. 10. There shall fall unto the earth nothing of the word of the Lord. Also he saith in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saith the Lord As if he should say the words of the diviners and their dreames are as chaffe wherewith a little wheat is mixed but the word of the Lord is as wheat wherewith there is no chaffe at all And of this thing the Scripture assureth us and saith that the words which diviners make knowne to the heathens they doe lye the Prophet maketh knowne unto you the words of truth that you have no need of soothsayers diviners and such like Deut. 18. 10. 15. Loe thou art taught that a Prophet riseth not up unto us but to make knowne unto us things which shall come to passe in the world as plentie or famine warres or peace and such like Tea even the needs of a particular person doth he make knowne unto him as Saul when he had lost a losse went to the Prophet to tell him where it was 1 Sam. 9. Such things as these doth the Prophet tell but maketh no other Law neither addeth to the commandement or taketh ought from it Threatnings of vengeance which a Prophet denounceth as when he saith such a man shall die or such a yeare there shall be famine or warres or the like if his words stand not we may not for this deny his prophesie nor say behold hee spake and it came not to passe for the holy blessed God is long suffering and much in mercie and reponteth of the evill and it may be that they have repented and be spareth them like the men of Niniveh or tha thee defeâ—reth it as hee did Ezekiahs death 2 King 20. But if he promise them good and say it shall be 〈◊〉 or thus and the good thing come not which hee â—â—ath spoken it is certaine that he is a false prophet for every good thing which God decreeth though upon condition he changeth not c. Loe thou art taught that in words of good things onely is a Prophet tried As Ieremie said in his answer to Ananias when Ieremie prophesied of evill and Ananias of good 〈◊〉 said unto Ananias if my words stand not it shall not appeare by this that I am a false prophet but if thy words stand not it shall be knowne that thou art a falseâ—rophet as it is written The Prophet which speaketh peace when the word of the Prophet shall come to passe the Prophet shall bee knowne that the Lord hath sent him in truth Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet loe he is a Prophet out of doubt and needeth no further triall For behold Moses bare witnesse unto Ioshua and all Israel beleeved in him before he shewed any signe And so throughout all generations the Prophet whose prophesie is knowne and they have found his words faithfull time after time or that a Prophet hath testified of him and he hath walked in the wayes of prophesie it is unlawfull to make question afterward and to suspect his prophesie lest it be untrue It is unlawfull also to tempt him more than is meet c. for it is written Yee shall not tempt the Lord your God as yee tempted him in Massah where they said Is the Lord amongst us or not Deut. 6. 16. Exod. 17. 7. But after it be knowne that he is a Prophet they must beleeve and know that the Lord is among them and not suspect or make further question as it is written And they shall know that there hath beene a Prophet amongst them Ezek. 2. 5. Maimony in Iesude hatorah chap. 10. By this testimony of the Iewes wee have enough to answer them concerning our Lord Iesus that he was a true Prophet sent of God though they did put him death For as he came not to destroy the Law or the Prophets but to fulfil Mat. 5. 17. so had he the witnesse of Moses and of all the Prophets Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him Mat. 17. 2 3. so that if they had beleeved Moses they would have beleeved him Ioh. 5. 46. And Iohn Baptist whom all men held to be a Prophet Mat. 21. 26. hee bare witnesse unto the
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.