will runne the way of thy commandements when thou shalt inlarge my heart Psal. 119. 32. Vnder this promise of the Church is contained also the constant suffering of afflictions for and with Christ who being our Fore-runner and being consecrated through sufferings and so entring into his glory Heb. 2. 9. 10. Luke 24. 26. hath herein left us an example that we should follow his steps 1 Pet. 2. 21. and hath said If any man will come after me let him deny himselfe and take up his crosse daily and follow mee Luke 9. 23. Therefore it is written Let us lay aside every weight and the sinne which doth so easily beset us and let us run with patience unto the race that is set before us looking unto Iesus the author and finisher of our faith Heb. 12. 1. 2. into his chambers This sheweth the benefits which they finde that follow Christ they are brought not onely into the Kings palace as in Psal. 45. 16. but into his privy chambers the most secret safe and quiet roomes of his Palace Chambers are places of greatest secrecy 2 King 6. 12. Luke 12. 3. Matth. 6. 6. and of most safety Deut. 32. 25. Ezek. 21. 14. and in such the Bridegroom and Bride used to rejoyce together Ioel 2. 16. Iudg. 15. 1. Hereby is signified the revelation of the mystery of the Gospell the Secret of the Lord which is revealed to them that feare him Psal. 25. 14 and the spiritual comforts which they reape thereby for Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deepe things of God and thus we have the mind of Christ 1 Cor. 2. 9. 10. 16. and are brought into such chambers as by knowledge are filled with all precious and pleasant riches Prov. 24. 4. Into them Paul as a friend of the Bridegroome endevoured with great strift to bring the Church that their hearts might be comforted being knit together in love and unto all riches of the fulnesse of understanding to the acknowledgement of the mystery of God and of the Father and of Christ in whom are hid all the treasures of wisedome and knowledge Coloss. 2. 1. 2. 3. In these chambers also the Saints are kept safe from evill Psal. 27. 5. delivered from the wrath and judgements of God due for their sinnes and comforted by the words of Christ against the persecution of men that in him they may have peace though in the world they have tribulation Ioh. 16. 33. Therefore unto them hee saith Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe for a very little moment untill the indignation be overpast Esa. 26. 20. Be glad and rejoyce be glad inwardly and rejoyce outwardly these comforts they finde in the Kings chambers whose Kingdome is not meat and drinke but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. Wherefore they say I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegroome decketh himselfe with ornaments and as a bride adorneth her selfe with jewels Esay 61. 10. and thus they rejoyce with joy unspeakeable and full of glory receiving the end of their faith even the salvation of their soules 1 Pet. 1. 8. 9. will remember thy loves or will record rehearse make-mention of thy loves more then wine or which are better then wine as in vers 2. The foresaid joy of the Saints redoundeth to the praise and glory of Christ whose loves manifested by his sufferings death resurrection ascension and the graces and benefits flowing from them to his Church are remembred inwardly recorded and mentioned outwardly For they with joy drawing water out of the wells of salvation doe say in that day Praise the Lord call upon his name declare his doings among the people make mention that his name is exalted Esay 12. 3. 4. I will mention the loving kindnesses of the Lord the prayses of the Lord according to all that the Lord hath bestowed on us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses Esay 63. 7. I will make mention of thy righteousnesse even of thine onely Psal. 71. 16. I will make thy name to bee remembred in every generation and generation therefore peoples shall confesse thee for ever and aye Psalme 45. 18. The upright love thee Hebr. uprightnesses or righteousnesses love thee whereby righteous or upright persons are meant the virgins fore-mentioned in vers 3. who have upright hearts and righteous conversation as pride in Ier. 50. 31. is for a proud person sin in Prov. 13. 6. is for a sinner thankesgivings in Nehem. 12. 31. for companies of thanksgivers and many the like So this fruit commeth by remembring and mentioning Christs loves that the righteous are confirmed and increased in love towards him more and more as the Apostle wrote to them that beleeved on the name of the Sonne of God that they might beleeve on the name of the Sonne of God that is might be confirmed continued and increased in their beleefe 1 Iohn 5. 13. The Hebrewes ignorant of Christ have applied these things unto Gods ancient mercies towards them in the giving of his Law as the Chaldee paraphrast saith When the people of the house of Israel was come out of Aegypt the divine-presence of the Lord of the world was their guide by the pillar of a cloud by day and by the pillar of fire by night The just men of that generation said O Lord of all the world Draw us after thee and wee will runne after the way of thy goodnesse and bring us neere to the bottome of the mount Sinai and give us thy Law out of thy treasure-house which is in the Firmament and we will be glad and rejoyce in the 22 letters with which it is written and we will remember them and will love thy Godhead and will depart from after the idols of the peoples and all just men which doe that which is right before thee shall feare thee and love thy commandements But the Law being the ministration of death though it was glorious hath no glory in respect of the ministration of the Spirit and of righteousnesse which exceedeth in glory 2 Cor. 3. 7. 10. Therefore the new Testament being now confirmed in Christ those former things which were figures and shadowes are no more remembred as was prophesied in Ier. 3. 16. Vers. 5. I am blacke Hitherto hath beene the Churches first speech unto Christ testifying her faith and love now follow her words to the daughters of Ierusalem against the scandals and offences that might arise for the
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
promise Daniel hath respect in his praier Dan. 9. 4. and Nehemiah Neh. 1. 5. Vers. 10. his face that is the face of every of them So after to destroy him that is every one of them therefore the Greeke translateth plurally them The Chaldee saith In their life time hee will repay them Chazkuni likewise and others expound it In his life time And so it is said Behold the righteous shall be recompensed in the earth much more the wicked and the sinner Prov. 11. 31. A like phrase there is of recompensing the wicked into their bosome Esay 65. 6. not delay that is not faile See the notes on Exod. 22. 29. will repay him or recompense reward him to wit with vengeance or punishment as these are joyned together in Deut. 32. 35 41. and it is called paiment or reward because it shall be according to mans worke Iob 34. 11. Psal. 62. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 46 Section of the Law whereof see Gen. 6. 9. Vers. 12. because the Greeke translateth it when 〈◊〉 it implieth a reward of their obedience which God of his grace will give as in Gen. 22. â—8 And the originall word sometime is used for a reward as Psal. 19. 12. sometime it signifieth for or because of Esay 5. 23. these the Greeke addeth all these which is intended as the like phrase in Deut. 27. 2â— is opened by the Apostle Gal. 3. 10. And under the name judgements the commandements and statutes are also contained keepe unto theâ— understand againe keep doe that is performe unto thee Here by promises of communicating good things and turning away evill hee exciteth them unto obedience for godlinesse is profitable unto all things having promise of the life that now is and of that which is to some 〈◊〉 Tim. 4. 8. s 〈…〉 unto thy fathers The oath and promise unto the fathers pertaineth unto the faithfull children which are all implied in the covenant Psal. 105. 8. 11. Luk. 〈…〉 5. 72 73 74. Act. 3. 25 26. Gal. 3. 29. So punishment remaineth for the wicked from the parents to the children for God recompenseth the iniquity of the fathers into the bosome of their children after them ser. 32. â—8 Vers. 13. love thee that is continue to love thee for the love of God to his people was the cause why hee chose and called them 〈◊〉 7 8. not that we loved God but that hee loved us 1 Iob. 4. 10. and from the feeling of this in our hearts proceedeth our love towards God and out of love obedience and so God continueth his love which is the fountaine of all blessings So Christ faith Hee that hath my commandements and keepeth them is hee that loveth mee and he that loveth mee shall be loved of my Father and I will love him and will shew my selfe unto him Iob. 14. 〈◊〉 fruit of thy wombe in Chaldee the childe of thy bowels so in Deut. 28. 4. The just man walking in his integrity his children are blessed after him Prov. 20. 7. increase or young as Exod. 13. 12. the Greeke and Chaldee here translate herds of thy kine Vers. 14. barren male the Greeke translateth without seed or generation compare this with Ex. 23. 26. Hereupon barrennesse was a reproach Luk. 1. 25. and fruitfulnesse counted a blessing Psalm 128. 1 3. Vers. 15. evill diseases that is painefull malignant and incurable diseases as Deut. 28. 27. Compare Exod. 15. 26. and 23. 25. lay Hebrew give that is lay or impose as the Greeke translateth Vers. 16. eat up that is as the Chaldee translateth it consume But the word eat hath respect unto that in Num. 14. 9. they are bread for us See also Psal. 14. 4. This is not onely a promise of victory but a precept also to abolish those cursed nations as the words following manifest and v. 1 2 3. spare to wit from vengeance not take pitty on them This affection is often given to the eye as in other cases Matt. 20. 15. See Gen. 45. 20. Deut. 13. 8. Ezek. 5. 11. snare a cause of thy ruine the Chaldee faith a scandall or stumbling-blocke so after in v. 25. See Exod. 23. 33. and the performance hereof mentioned in Psal. 106. 36. they served their Idols which were a snare unto them Vers. 17. dispossesse them or as the Chaldee translateth cast them out in Greeke destroy them These words of God tend to the strengthening of faith against the feares and infirmities of the Saints and power of their enemies Compare Num. 13. 32. 34. Vers. 18. Egypt or the Egyptians as both Greeke and Chaldee doe translate This example is often mentioned for the comfort of faith Deut. 4. 34. c. and 29. 2 3. for it was a manifestation both of the power of God and of his good will towards his people Vers. 19. tentations or trialls essaies see Deut. 4. 34. and 29. 3. Vers. 20. the hornet or hornets as the Greeke translateth As God by frogs lice and other creatures plagued the Egyptians Exod. 8. so did he the Canaanites with hornets Ios. 24. 12. shewing his power in confounding mighty enemies by small and weake meanes 1 Cor. 1. 27 28. Hereby also the pricks and terrours of conscience sent upon the wicked may fitly bee signified So in Exod. 23. 28. from thy face the Greeke translateth from thee so it is referred to the latter word hide rather than to the former perish Vers. 21. fearefull or terrible in Greeke strong that is able to save thee terrible to thine enemies as 1 Sam. 4. 7. 8. and unto thee fearefull and to be reverenced Psal. 89. 7. Vers. 22. by little This was accomplished when some could not at the first bee driven out Ios. 15. 63. Iudg. 3. 1. suddenly or hastily quickly that is at once but by degrees Yet in Deut. 9. 3. hee promiseth that they should destroy them suddenly to wit in respect of their enemies 〈◊〉 whom sudden destruction come 〈◊〉 they 〈◊〉 awareâ— but in respect of Israel it was not so 〈◊〉 as they looked for and desired For God foresaw their infirmities and how they would sin against him if they were not exercised with troubles yea and for their sinnes it is observed that he would not drive out the nations that through them hee might prov 〈…〉 whether they would keepe the way of the Lord c. Therefore the Lord 〈◊〉 〈◊〉 nations 〈◊〉 haue 〈…〉 ing them 〈◊〉 hastâ—ly 〈◊〉 delivered hee them into the hand of Ioshua 〈◊〉 21 22 23. beasts Hebr. beast Here the Greeke addeth lest the land be wildernesse and the 〈◊〉 beasts of the field multiply God could also have destroyed the wild beâ—sts from before them as 〈◊〉 promiseth in Lâ—vâ— 26. 6. Ezek. 34. 25. but if Israel had suddenly destroyed the peoples pride or security or other vices would have crept upon them which God in justice must also have punished 〈…〉 Iudg. 3. 1 2 3 4. Vers. 23. destroy or vex with 〈◊〉 and tumult see
thee c. So in Esay 46. 8. Shew your selves men make it returne to heart O yee transgressors and in Lam. 3. 21. This I make to returne to my heart therefore have I hope A like phrase is of the prodigall sonne in Luk. 15. 17. that hee came to himselfe Vers. 2. unto Iehovah the Chaldee expoundeth it unto the feare of the LORD This is true repentance both to leave the evill and to turne unto the good from which they departed So in Lament 3. 40. Let us search and try our waies and turne againe to the Lord. The contrary is complained of in Hos. 7. 16. they returne but not to the most high And here faith also is implyed for as to come unto Christ is to beleeve in him Ioh. 6. 35. so to turne unto the Lord with all the heart is to beleeve in him for with the heart man beleeveth unto righteousnesse Rom. 10. 10. and by faith the heart is purified Act. 15. 9. unto which obedience and good workes are adjoyned Iam. 2. 14 26. Vers. 3. will returne thy captivity will bring thee againe out of bondage under thine enemies which figured the bondage under sinne 2 Pet. 2. 19 20. Therefore the Greeke translateth it will heale thy sinnes that is will forgive them as healing in Matth. 13. 15. is expounded forgiving of sinnes Mark 4. 12. This is a promise of grace to be performed by Christ who preached deliverance to the captives Luk. 4. 18. and it is the joy of his people Psal. 14. 7. and 126. 1 2. and a figure of their salvation Esay 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand to bee a Prince and Saviour for to give repentance to Israel and forgivenesse of sinnes Act. 5. 31. have compassion or shew tender mercie this is the cause of the former grace deliverance It is of Iehovahs mercies that we are not consumed because his compassions faile not Lament 3. 22. So the father of the Prodigall sonne seeing him a far off had compussion Luk. 15. 20. And this compassion or mercy respecteth mans misery Matth. 9. 36. and 14. 14. and gather thee So after the captivity of Babylon God promiseth He that scattered Israel will gather him and keepe him as a shepherd doth his flocke Ier. 31. 10. This worke Christ hath spiritually accomplished of whom it is said that hee should die not for the nation of the Iewes only but that also he should gather together in one the children of God that were scattered abroad Ioh. 11. 51 52. Therefore this gathering is often celebrated as in Psal. 107. 1 2 3. and 147. 1 2. and 106. 47 48. Vers. 4. If any of thine bee driven Hebr. If thy driven out speaking of every particular person and of all as one man The Greeke translateth If thy dispersion be that is thy dispersed which word is used in this sense in Ioh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens that is of the world which seemeth to bee bounded by the heavens The Greeke translateth it from the end or outmost part of heaven unto the end of heaven which phrase Christ useth of gathering together his Elect at the last day Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto in his praier alleaging Gods words If yee transgresse I will scatter you abroad among the nations But if yee turne unto me and keepe my commandements and doe them though any of thine were driven out unto the outmost part of the heavens yet will I gather them from thence and bring them unto the place that I have chosen to set my name there Neh. 1. 8 9. thy God gather thee The Thargum called Ionathans expoundeth this to be the Word of the LORD and the performance to be by the hand of Elias and by the hand of the King Christ. Respecting as it seemeth the promise of Elias Mal. 4. 5 6. which was Iohn the Baptist the fore-runner of Christ Luk. 1. 16 17. Vers. 5. shalt possesse or shalt inherit it This is a promise of restoring them unto his Church figured by the land of Canaan Psal. 69. 36 37. Ezek. 36. 8 11 12 24 28 c. Vers. 6. will circumcise thine heart the Greeke translateth will purge or cleanse round about thine heart and both the Chaldee Paraphrasts expound it will take away the foolishnesse of thine heart and the foolishnesse of the heart of thy sonnes This is a promise of spirituall blessings in regeneration and sanctification by Christ in whom we are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme c. Col. 2. 11 12. And of this it is said Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words The time of pruning or of cutting the vines is come give this exposition For the time is come that Israel shall bee redeemed the time is come that the superfluous foreskin shall bee cut off which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart c. where they apply this worke of grace unto Christ whom they looked for to love this is the effect of Christs circumcision that it taketh from us evill and giveth good Love being the fulfilling of the Law Rom. 13. 10. and implying all other graces as it is said I will give them one heart and one way that they may feare me all daies c. Ier. 32. 39. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them c. Ezek. 11. 19 20. that thou maist live so the Greeke translateth the Hebrew phrase for thy life meaning the life of God here by saith and holinesse Rom. 6. 11 13. and hereafter for ever in heaven as to enter into life Matt. 18. 9. is expounded to enter into the kingdome of God Mark 9. 47. Vers. 7. will put Hebr. will give Here follow earthly blessings which God of his grace will adde unto the former spirituall Of which one is the curses upon their enemies concerning which it is said Thou wilt render unto them a recompence O LORD according to the worke of their hands thou wilt give them sorrow of heart thy curse unto them thou wilt persecute in anger and destroy them from under the heavens of the LORD Lam. 3. 64 65 66. Vers. 8. hearken to or obey the voice which the Chaldee interpreteth receive the Word of the LORD so in vers 10. The condition of obedience is set before the temporall blessings for
godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4. 8. Vers. 9. make thee plenteous or make thee excellent unto which Thargum Ionathan addeth for good that yee may prosper in all the workes of your hands rejoyce over thee This Christ taught in parables of rejoycing for the lost sheepe that was found Luk. 15. 6 7. and of the Prodigall sonne he saith It was meet that wee should make merry and be glad for this thy brother was dead and is alive againe and was lost and is found Luk. 15. 32. So in the other Prophets I will rejoyce in Ierusalem and joy in my people Esay 65. 19. and I will rejoyce over them to doe them good Ier. 32. 41. See also Deut. 28. 63. Vers. 10. that which is written meaning all and every thing written so teaching us exact obedience unto Iehovah in Chaldee unto the feare of the Lord. Vers. 11. this commandement which after in v. 14. he calleth the Word and the Apostle expoundeth it the Word of faith Rom. 10. 8. So this speech is not of the Law onely neither sheweth it what man can doe by the Law much lesse by nature but is the speech of the righteousnesse of faith Rom. 10. 6. Though Moses teacheth them also not to blame the Law of hardnesse to bee learned seeing God had now caused it to be written expounded unto them not hidden from thee or not too marvellous and hard for thee to know and so not impossible through faith in Christ as is the Law without faith in that it is weake through the flesh Rom. 8. 3. The Chaldee translateth it is not separated from thee and Thargum Ionathan expoundeth it is not covered or hid from you The holy Ghost in Greeke translateth this word marvellous Matt. 21. 42. from Psal. 118. and unpossible Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith I have not spoken in secret in a darke place of the earth Esay 45. 19. Vers. 12. to say that is that thou shouldest say so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shewed This saying is meant of the heart also wherefore the Apostle citeth it thus Say not in thine heart who shall goe up into heaven Rom. 10. 6. Who shall goe up for us the Ierusalemy Thargum explaineth it O that wee had one like Moses the Prophet that might goe up into the heavens c. but the Apostle applieth it more heavenly to Christs incarnation Who shall goe up into heaven that is to bring Christ downe from above Rom. 10. 6. Vnto which doubt hee opposeth the confession with the mouth that Iesus is the LORD vers 9. that is that God was manifested in the flesh 1 Tim. 3. 16. for no man hath ascended up to heaven of whoÌ„ we may learne the true understanding of the Law but hee that came downe from heaven even the Son of man which is in heaven Iohn 3. 13. and cause us to heare it that is preach it unto us that wee may doe it or and we would doe it Vers. 13. beyond the sea Thargum Ionathan explaineth it beyond the great sea and Thargum Ierusalemy addeth Neither is the Law beyond the great sea that thou shouldest say O that we had one like Ionas the Prophet that might goe downe to the bottome of the great sea and bring it to us c. All things hidden from men which they cannot attaine are either in heaven above or beyond sea in the farre places of the earth but the Law of God is in neither of these but neere unto every one to learne and to doe who shall goe over to beyond sea Paul alleageth this place thus Who shall goe downe into the deepe that is to bring up Christ from the dead Rom. 10. 7. unto which he opposeth in vers 9. beleefe in the heart that God hath raised him from the dead Now Ionas the Prophet to whose example the Ierusalemy Thargum applieth this was a figure of Christ as himselfe hath said As Ionas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies three nights in the heart of the earth Matt. 12. 40. And as the Sea in Ionas case is called the Deepe Psal. 104. 6. and 107. 24 26. Exod. 15. 5. so David prophesying of Christ saith that God had brought him up from the deepes of the earth Psal. 71. 20. So the Apostle speaking of Christs rising out of the grave useth the word Abysse or Deepe which is spoken both of earth and sea Vers. 14. But the word This the Apostle expoundeth thus But what saith the righteousnes which is of faith The Word is nigh thee c. that is the word of faith which we preach Rom. 10. 8. By this it appeareth that Moses wrote of Christ Iohn 5. 46. and that he was closely taught in the Law Eâ—r Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. And the Iewes which cleaving to the Law refused the Gospell or word of faith had a zeale of God but not according 〈◊〉 knowledge Rom. 10. 2. in thy mouth or for thy mouth that is for thee to confesse with thy mouth that Iesus is the LORD as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart or for thine heart that thou maist beleeve in thine heart that God hath raised him Christ froÌ„ the dead so maist be saved Rom. 10. 9. to do it the Law which is fulfilled by beleeving in Christ as it is said This is the worke of God that â—ee beleeve in him whom he hath sent Iohn 6. 29. upon which beleefe true obedience followeth Hâ—â— 8. 10. Vers. 15. I have set Hebr. I have given that is proposed and confirmed by my doctrine So in vers 19. life and good life as the end and good as the meanes leading to life or life that is God himselfe of whom hee saith iâ— vers 20. hee is thy life and good that is felicity following The Greeke version changeth the order thus life and death good and evill Thargum Ierusalemy explaineth it the Law of life which is a good Law and the Law of death which is an evill Law And Thargum Ionathan thus The way of life for which a good reward shall be recompenced to the just and the way of death for which an evill reward shall be recompenced to the wicked Vers. 16. to love this is a declaration of the life and good fore-mentioned which they whose hearts God would circumcise vers 6. should come unto by the faith that is in Christ. in his waiâ—s the Chaldee saith in the wayes that are right before him keepe his commandements which is an effect of love as If ye love me keepe my commandements Iohn 14. 15. and This is the love of God that we keepe
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
29. called partition because it was parted by the river Iordan from the land of Iudea And on those mountaines as by this Scripture appeareth Hartes and Roes used to runne from whom the similitude is taken CHAPTER III. VPon my bed in the nights I sought him whom my soule loveth I sought him but I found him not I will rise now and goe about in the citie in the streets and in the broad-places I will seeke him whom my soule loveth I sought him but I found him not The watchmen that goe-about in the Citie found mee Saw yee him whom my soule loveth It was but a little that I had passed from them but I found him whom my soule loveth I held him and would not let him goe untill I had brought him into my mothers house and into the chamber of her that conceived mee I adjure you ô daughters of Ierusalem by the Roes or by the Hindes of the field if ye stir and if yee stirre-up the Love untill it please Who is this that commeth up out of the wildernesse like pillars of smoakperfumed with myrrh frankincense with all powder of the Merchant Behold his bed which is Solomons threescore mightie-ones are about it of the mighty ones of Israel They all hold the sword being expert in war every-man hath his sword upon his thigh because of feare in the nights King Solomon made him selfe a charret of the wood of Lebanon He made the pillars therof of silver the bottome thereof of gold the covering thereof of purple the midst thereof being paved with love of the daughters of Ierusalem Goe forth O ye daughters of Zion and see King Solomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnes of his heart CHAPTER III. VPon my bed I in the nights him sought Whom my soule loves I sought but found him not Now will I rise and 〈…〉 bout the citie goe Within the streets in places-broad also I will seeke him whom I doe love in minde I did him seeke but him I did not finde The watch that 'bout the Citie goe found me Whom my soule loves said I did ye him see It was but even a little that from them I passed had untill that I found him Whom my soule loveth hold on him I caught And would not let him goe till I him brought Into my mothers house and into the Chamber of her that hath conceived me O daughters of Ierusalem you by The Roes or by Hindes of the field doe I Adjure if that ye stirring-doe disease And if the Love ye stirre-up till it please Who is she this that maketh her egresse Like smoakie pillars from the wildernesse Perfum'd with myrrh and frankincense with all The merchants powder-aromaticall Behold his bed that which is Solomons About the same are threescore mighty-ones Of mighty ones of Israel which are They all doe hold the sword expert in war Ech man his sword upon his thigh he dights Because of fearfull-terrour in the nights A charret of the wood of Lebanon Make for himselfe did the King Salomon Of silver he did pillars of it frame Of gold he made the bottome of the same Of purple was the covering-above The middest of it being pav'd with love Of daughters of Ierusalem that be O Zions daughters get yee forth and see King Solomon with royall diademe Even that wherewith his mother crowned him The day wherein hee his espousals had And in the day wherein his heart was glad Annotations VPon my bed The Church now sheweth greater afflictions into which shee fell through want of feeling the presence and comforts of Christ. Whiles she thought her selfe sure of her Beloved and laid her downe as on the bed of ease supposing him to bee with her she misseth his company and seeking him by solitary meditation found him not Thus may wee understand this place comparing it with Chap. 5. vers 2. 3. c. The bed sometime signifieth tribulation as in Rev. 2. 22. which may be also implyed here that the Church sought and waited for the Lord in the way of his judgements as in Esay 26. 8. the nights the times of solitary earnest meditation as also of effliction are signified by the nights as in Ps 63. 7. and 119. 55. and 77. 3. 4. 7. c. So in Esay 26. 9. With my soul have I desired thee in the night yea with my Spirit within me will I seeke thee earely I sought by prayer study meditation upon repentance of sins negligences in faith of Gods promises c. See Matt. 7. 7. 8. Hoâ—ea 3. 5. and 5. 15. Ieremy 50. 4. 〈◊〉 2. 3. Deu◠〈◊〉 4. 29. my soule loveth Christ whom before shee called her Beloved is here the love of lier soule for by withdrawing the light of his face afflicting the conscience the love zeale and affections of the Christian heart are kindled and increased When he slew them thâ—n they sought him and returned sought God early c. Psal. 78. 34. 35. I found him not to weet presently till afterward v. 4. For neglect of taking hold on grace when it is offered or not keeping it when it is received God often withdraweth the light of his countenance to stirre up zeale and fervency in his children Prov. 1. 24. 28. Mic. 3. 4. Ier. 11. 10. 11. V. 2. I will rise now or Let me rise now This signifieth a stirring up of grace in her an increase of faith love zeale and fervency in spirit Neh. 2. 12. 18. Lam. 2. 19. Psal. 57. 6. Thus afflictions are profitable that we may learn Gods statutes Ps. 119. 17. goe about in the Citie a signe of earnest desire to obtaine that which one seeketh whether it be for evill as in Psal. 55. 11. and 59. 7. 15. or for good as in this place See also Esay 23. 16. By the Citie understand Ierusalem the holy citie where Christ dwelt amongst men and had seated his Temple and the practice of his ordinances wither all Israel repaired thrice every year which was a figure of the Church Eccl. 10. 15. Esa. 26. 1. So amongst the people of God in his word and ordinances she sought Christ for the comfort of her soule streets and broad places or narrow streets and broad streets for both words are used for streets of a city and the latter for such broad places as oftentimes people met together in as in 2 Chron. 32. 6. Neh. 8. 1. 3. 16. Iob â—9 7. So this nâ—teth an exquisite search as in another case it is said Run ye to and fro through the streets of Ierusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment c Ier. 5. 1. And she therfore seeketh him in the streets because there wisdome uttereth her voice Pro. 1. 20. 22. there Christ teacheth Luk. â—3 â—6 yet now in them she cannot find him Vers. 3.
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-ravished-my-heart my
or but my heart watcheth or is awake The heart meaneth the inner man the spirit or man as he is regenerate opposed to the flesh or outward man Rom. 2. 28. 29. and the flesh and spirit even in Gods children doe lust one against another that wee cannot doe the things that we would Galat. 5. 17. and when the spirit is willing to watch pray c. the flesh is weake Mat. 26. 41. Whereas therfore her heart waked while she slept it signified that shee gave not her selfe wholly to this negligence but as the wise virgins had their lamps burning whiles all slumbred and slept when the lamps of the foolish were gone out Mat. 25. 4. 5. 8. so shee now had given her selfe to fleshly case but had her heart and spirit otherwise disposed For when the whole man addicteth it selfe to any thing the heart also is adjoyned as Solomon saith I compassed about I and my heart to search and to seeke out wisedome Eccles 7. 25. that knocketh or that beateth to wit at the doore Shee telleth the love and care of her beloved who would not let her rest in the bed of worldly ease but exciteth her to holy duties by receiving him the spirit of his grace Christs voice is uttered by preaching of his Gospell calling to repentance faith and obedience Hebr. 3. 7. 8. 15. and 4. 2. His knocking signifieth a more earnest provocation and desire to be let in Matth. 7. 7. Luke 13. 25. and it may imply his chastisements also whereby hee would call her â—o repentance as hee saith to the Church in Laodicca when it was fallen to bee neither cold nor hot As many as I love I rebuke and chasten be zealous therefore and repent Behold I stand at the doore and knocke Revel 3. 19. 20. open to me God openeth doores to us when hee bestoweth his blessings on us Psal. 78. 23. 24. Esa. 45. 1. 2. 3. and spiritually when he giveth grace to utter his word and to beleeve the same Col. 4. 3. Act. 14. 27. So wee open the doore unto him when wee give him entrance into our hearts he calling upon us by his word and workes when we repent beleeve and accept Christ with his graces c. Rev. 3. 20. my sister my love c. these titles given unto the Church even in her infirmity shew what affection he bare unto her and how he esteemed of her notwithstanding her sinnes which he imputeth not but looketh upon her graces which he had endued her with as if she were perfect vndefiled filled with dew or full of dâ—w This head of Christ which in verse 11. is lâ—â—ened to most fine gold here filled with dew seemeth to meane his manifold troubles which he suffered for her sake not onely in his owne person while he was on earth but in his Servants and Ministers who are often troubled on every side perplexed persecuted cast downe alwaies bearing about in the body the dying of the Lord Iesus c 2 Cor. 4. 8. 9. 10. Thus Christ commeth in the darke night of affliction to awake her and to communicate himselfe and his graces with her For a man to be wet with the dew of heaven is a signe of misery Dan. 4. 25. so is raine where there is no covert Esa. 4. 6. and drops or droppings likewise signifie troubles Amos 6. 11. But dew and raine upon the land maketh it fruitfull so is Christ by his doctrine to his Church Psal. 72. 6. Hos. 14. 5. Deut. 32. 2. And in this sense some take it here as if Christ came unto her full of the dew of blessings to inrich her The Chaldee paraphrast applieth this verse to the Iewes captivity and Gods calling them to repentance thus After all these words the people of the house of Israel sinned and he delivered them into the hand of Nebuchadnezar King of Babylon who led them into captivity and in the captivity they were like to a man asleepe that cannot wake out of his sleepe And the voice of the Holy Ghost admonished them by the hand of the Prophets and stirred them up from the sleepe of their heart The Lord of all the world spake and thus he said Turne by repentance open thy mouth and make request and laud me my sister my love the congregation of Israel which art like a dove in perfection of thy workes for the haire of my head is filled with thy teares as a man whose haire of his head is wet with the dew of heaven and my hairy lockes are filled with the drops of thine eyes as a man whose hairy lockes are full with the drops of raine that descend in the night Vers. 3. how shall I put it on that is I cannot put it on without trouble and reluctation of my flesh The like phrase God used in Hos. 11. 8. How shall I give thee up Ephraim c. how shall I make thee as Admah c. that is I cannot utterly destroy thee as I did those Cities such is my compassion towards thee The Spouse here telleth her answer to Christ how she made excuses and delayes and that she could not presently admit him as the friend answereth in Luke 11. 7. Trouble mee not the doore is now shut and my children are with mee in bed I cannot rise and give thee The keeping on of clothes is a signe of care and watchfulnesse Neh. 4. 23. so shee now in the absence of her Lord should have had her loynes girded about her light burning her selfe waiting for his returne that when he came and knocked she might open to him immediately Luke 12. 35. 36. But she had not onely ungirded but put off her coat and washed her feet so composing her selfe to a setled rest in her bed and in stead of watching sleepeth in stead opening the doore driveth him away through her neglect and sloath washed my feet another signe that shee had betaken her selfe to rest for in those hot countries where usually they went bare footed they washed their feet from soile and sweat after travell which she now having done could not as shee pretended without fouling them againe open to her beloved Such worthlesse excuses doth our flesh alledge the time is unseasonable the night is cold and dampe the weather wee we cannot arise to intertaine Christ without trouble and detriment So the people that dwelt in their sieled houses said the time is not come that the Lords house should be built Agg. 1. 4. 2. The slothfull saith A Lyon is in the way a Lyon is in the streets Prov. 26. 3. and The sluggard will not plow by reason of the cold Prov. 20. 4. The Chaldee here paraphraseth thus The Congregation of Israel answered before the Prophets Loe now I have put off from me the yoake of his precepts and have served the erroneous idols of the peoples and how can I have the face to turne againe unto him The Lord of the world answered them by the hand of the Prophets
21. 19. compared with 1 Chr. 20. 5. yet the event and history after sheweth that the Canaanites also were indeed under this curse when the Israelites conquered their land And that Noe pronounced this judgement by Gods spirit But Cham is not exempted hereby from the curse although his sonne be named as Sem is not exempted from the blessing in the next verse where Iehovah his God is named So Iakob is said to blesse Ioseph Gen. 48. vers 15. when Iosephs children had their blessing verse 16 c. And the curse of the wicked reacheth unto the fruit of their body Deut. 28. 18. a servant of servants that is a most base and vile servant the Chaldee saith a working servant Canaans name did also portend his condition being of Canagh to humble bow or presse downe And as servitude is here brought upon men for a curse so the Scriptures under the name of servants signifying sinfull men doe shut such out from the kingdome of God Ioh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also such an estate was counted miserable God taketh away halfe the understanding of those men that are brought into servitude saith Plato in his 6 booke of Lawes from Homer Vers. 26. the God of Sem under this Sem also himselfe receiveth a blessing for blessed is the people whose God Iehovah is Psal. 144. 15. and eternall life is implyed herein for God hath prepared for them a City of whom hee is not ashamed to bee called their God Heb. 11. 16. and Sem is the first man in Scripture that hath expresly this honour By the God of Sem also may bee meant Christ who came of Sem according to the flesh but is also God over all blessed for ever Amen Rom. 9. 5. Sem by interpretation is a Name which is also used for renowme Gen. 6. 4. and Christ hath a name above every name whereat all knees bow Phil. 2. 9. 10. servant to them or to him that is to Sem and Iaphet and specially to Sem the Hebrew signifieth both them and him So in the verse following the Chaldee translateth to them the Greek his servant Vers. 27. perswade or shall perswade or as the Greeke and Chaldee translate it inlarge The originall word properly signifieth to perswade entise or allure by faire and kind words and is applied to Gods drawing of men unto him by the Gospell Hos. 2. 14. and in the Hebrew there is allusion to his name Iaphth le Iepheth Perswade the perswasible It meaneth by fayre alluring words to perswade unto faith and obedience and so is a prophesie or prayer that the Gentiles which come of Iapheth should be brought to the faith of the Gospell This word of perswading is often used for drawing men to Christ Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the speciall worke of God Ioh. 6. 44. Act. 11. 18. Inlarging also is not only of roomth to dwell in which may be implyed in this blessing of Iapheth who had moe sons then either Cham or Sem but oftentimes of the heart by wisdome love and comfort as in 1 King 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places hee may dwell or and hee shall dwell in the tents of Sem that is be united with the Churches of the Iewes the posterity of Sem which was fulfilled when the Gentiles became joynt heyres and of the same body and joint partakers of Gods promise in Christ the stop of the partition wall being broken down c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the graffing of Iaphets children into the stocke of the Church when Sems posterity the Iewes should be cut off as Paul sheweth in Rom. 11. 11. 12. 15. 17. c. So the Reubenites are said to dwell in the Hagarims tents after the Hagarims were subdued and falne 1 Chron. 5. 10. The Church of Christ is here and often called Tents or Tabernacles which are a flitting and movable dwelling because such is our estate on earth here we have no continuing City but wee seeke one to come which hath foundations c. Heb. 13. 14. and 11. 9. 10. So the tents of Iudah Zach. 12. 7. signifie the Church and the tents of Iakob Mal. 2. 12. and the tents of the Saints Rev. 20. 9. The Hebrew Doctors have gathered from this prophesie that they should speake in Iaphets tongue which in the ages following was the Greeke within the tents of Sem Thalmud Hierosol in Megilah This was fulfilled by the Apostles speaking and writing the Gospell in Greeke Vers. 29. he died in the yeere from the worlds creation 2006. and did see Tharah the father of Abram the tenth generation after him before his death CHAP. X. 1 The generations of Noes three sonnes after the Flood 2 The sons of Iaphet 6 The sonnes of Cham 8 amongst whom is Nimrod the mighty hunter and King 15 and the twelve families of Canaan 19 the borders of their land 21 The sonnes of Sem father of the Hebrewes ANd these are the generations of the sonnes of Noe Sem Cham and Iapheth and unto them were borne sons after the Flood The sonnes of Iapheth Gomer and Magog and Madai and Iavan Th 〈…〉 and Meshec and Thiras And the sons of Gomer Ascanaz and Riphath and Thoga 〈…〉 And the sons of Iavan Elisa and Tharsis Kitim and Dodanim Of these were the Iles of the nations divided in their lands every man after his tongue after their families in their nations And the sonnes of Cham Cush and Mizraim and Phut and Canaan And the sons of Cush Seba and Havilah and Sabtah and Regmah and Sabtaca and the sonnes of Regmah Sheba and Dedan And Cush begat Nimrod he began to be a mighty-one in the earth He was mighty in hunting before Iehovah therefore it is said As Nimrod mighty in hunting before Iehovah And the beginning of his Kingdome was Babylon and Erech and Acad and Chalneh in the land of Shinar Out of that land went-forth Assur and hee builded Niniveh and Rechoboth the citie and Calach And Resen betweene Niniveh and Calach the same is a great City And Mizraim begat the Ludims and the Anamims and the Lehabims and the Naphthuchims And the Pathrufims and the Casluchims from whence came out the Philistims and the Caphthorims And Canaan hee begat Sidon his first-borne and Cheth And the Iebusite and the Amorite and the Girgasite And the Evite and the Arkite and the Sinite And the Arvadite and the Samarite and the Chamathite and afterward were the families of the Canaanite spred abroad And the border of the Canaanite was from Sidon as thou commest to Gerar unto Gaza as thou commest to Sodom and Gomorrha Admah and Seboim unto Lashah These are the sonnes of Cham after their families after their tongues in their lands in their nations And there was borne also to Sem himself the father
phrase signifieth Matt. 2. 16. 18. and so it is expounded in Gen. 44. 20. Vers. 15. as Pharoah liveth a kind of asseveration or swearing as the like phrase of God manifesteth Ier. 5. 2. which sometime is joyned with the name of God as 1 Sam. 20. 3. as the Lord liveth and as thy soule liveth so 2 Kings 2. 2. 4. 6. 2 Sam. 15. 21. 1 Sam. 25. 26. And to sweare by the kings-life was a great oath in Egypt The Greeke translateth by the health of Pharaoh It may also be read as a wish so Pharaoh live and is likewise an earnest asseveration if ye goe that is yee shall not goe as the Greeke explaineth it see Gen. 14. 23. yongest Hebrew little so after in vers 20. 32. 34. Vers. 16. be ye in bonds you shall be bound or prisoners In Greeke be ye led-away untill your words be manifest whether ye speake-truth or not Vers. 17. put them altogether Hebrew gathered them ward or prison called the house of ward or custodie vers 19. and so by the Chaldee here Here God by tribulation calleth the Patriarchs to repentarice for their sinnes he chasteneth us for our profit that we might bee partakers of his holinesse Heb. 12. 10. Vers. 18. the third day of which number divers things are observed on Gen. 22. 4. Vers. 19. bring to your families corne for the famine or after the Hebrew phrase the breaking of the famine meaning corne as Gen. 41. 56. The Chaldee saith corne which wanteth in your houses Ver. 21. guilty the Greeke translateth in sinne our brother Ioseph they meane who besought them when they sold him into Egypt Gen. 37. Thus by afflictions they are brought to acknowledge their sinne committed about 13. yeeres before which their consciences did now accuse them of So God saith I will goe and returne to my place till they acknowledge their guiltinesse and seeke my face in their affliction they will seeke mee earely Hos. 5. 15. distresse or anguish the Greeke translateth we despised the tribulation Vers. 22. is required that is God punisheth us for killing our brother as is threatned Gen. 9. 5. After may yeeres the guilt of innocent blood could not be remoued out of their hearts but the memory is renued upon this their trouble Verse 23. heard that is understood as Gen. 11. 7. Vers. 24. weps shewing his love and naturall affection which yet he hid from his brethren till they were throughly humbled So God in mens afflictions often hideth himselfe Esay 46. 15. Psal. 10. 1. yet in all their affliction he is afflicted Esay 63. 9. Simeon who seemeth by this to have been the chiefe procurer of Iosephs trouble he was by nature bold and fierce as his fact against the Sichemites doth manifest Gen. 34. 25. 49. 7. Vers. 25. vessells meaning their sacks money Hebr. their silvers provision or food the Greeke addeth food inough did he or as the Greeke translateth it was done meaning by Iosephs servant See the like phrases noted on Gen. 2. 20. and 16. 14. The holy Ghost observeth this kindnesse of Ioseph who was farre from revenge and did good for evill Thus we should doe Rom. 12. 17. 19. Mat. 5. 44. Vers. 28. went forth or was gone that is fayled them or as the Greeke translateth was astonied A like speech is in Song 5. 6. My soule went forth that is fayled fainted The Chaldee translateth the knowledge of their heart departed trembled or as the Greeke saith were troubled and so manifested it one to another See Gen. 27. 33. Vers. 30. tooke us Hebrew gave us that is esteemed and counted Or used us as the Greeke translateth hee put us in prison A like phrase is in 1 Sam. 1. 16. Verse 33. for the famine understand from the 19. verse corne for the famine And so the Gr. expresseth it here as there The Chaldee also saith corne that wanteth in your houses Such defects are often in scripture as he slew Goliath 2 Sam. 21. 19. for the brother of Goliath as is expressed in 1 Chro. 20. 5. Vers. 36. against me or upon me as a heavie burden hastening my death Vers. 37. my two sonnes so the Greeke translateth and the Hebrew is elsewhere so used Exod. 18. 3. But it may also be Englished two of my sons he having foure in all Gen. 46. 9. This condition being unnaturall and sinfull Iakob would not admit of but continueth his purpose not to let Benjamin goe ver 38. Vers. 38. himselfe alone meaning of Rachels children as is explained Gen. 44. 20. 27. 28. and or if mischiefe in Chaldee death see vers 4. my gray haires Hebrew my grainesse or hoarinesse that is me who am gray headed unto hell to the grave or state of death See Gen. 37. 35. Iakob in these doubts and feares bewrayeth weaknesse of faith which afterwards he overcommeth resting in the providence of God and then Moses nameth him Israel Gen. 43. 11. CHAP. XLIII 1 The famine continuing Iakob would send againe into Egypt but his sonnes durst not goe without their yongest brother 8 Iudas offereth to be surety for Benjamin 11 Israel at length yeeldeth and sendeth them with a present double money and a blessing 15 Ioseph entertaineth his brethren 18 They are afraid and offer the steward the money which had beene restored them 23 The steward comforteth them and bringeth out Simeon 26 Ioseph receiveth their present 29 blesseth Benjamin 31 and maketh all his brethren a feast 34 but sheweth speciall favour to Benjamin ANd the famine was heavie in the land And it was when they had made-an-end of eating the corne which they had brought out of Egypt that their father said unto them Goe-againe buy for us a little food And Iudah said unto him saying The man did protesting protest unto us saying ye shall not see my face except your brother be with you If thou wilt send our brother with us wee will goe-downe and buy food for thee And if thou wilt not send him we will not goe-downe for the man sayd unto us ye shall not see my face except your brother be with you And Israel said wherfore did you me the evill to tell the man whether ye had yet a brother And they sayd the man asking asked of us and of our kindred saying Is your father yet alive have ye a brother and wee told him according to the tenour of these words Did wee knowing know that hee would say bring your brother downe And Iudah sayd unto Israel his father send the yong man with me and we will arise and goe that we may live and not dye both we and thou and also our little ones I will be surety for him of my hand shalt thou require him if I doe not bring him unto thee and set him before thee then will I bee a sinner unto thee all dayes For except wee had lingred surely now we had returned these two-times And Israel their father said unto them if it must be so
chaines Afterwards they put the ends of the â—â—eathings of the Brestplate into the rings that were above on the shoulders of the Ephod Then they pâ—t the two laces of blew which were on the edges of the Brestplate into the two rings which were above the curious girdle of the Ephod And they let downe the 〈◊〉 which were in the rings on the shoulders of the Ephod unto the rings of the Brestplate which were uppermost that the one might cleave fast unto the other and so the Brestplate might not bee loosed from the Ephod M 〈…〉 ony treat of the Implements of the Sanctuary 〈◊〉 9. s. 9. 10. Ver. 29. upon his heart The Greeke translateth upon his brest so in Revel 15. 6. the brests girded meaneth the hearts As before presenting them â—nto God he bare them on his shoulders on two 〈◊〉 of equall worth and glorie so now to signifie Gods favour in Christ towards the Church they are borne upon his heart graven on sundry stones which signified the manifold and sundry graces of the Spirit wherewith the Saints are glorified here every one in their measure proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace love prayeth Set me as a â—ignet upon thy heart Song 8. 6. memoriall which the graving did signifie as in Esay 49. 15. 16. I will not forget thee behold I have graven thee upon the palmes of my hands c. Ver. 30. the Urim and the Thummim which is by interpretation the Lights and the Perfections but what these were is not easie to say The Gr. translateth them the Manifestation and the Truth There is no commandement given unto Moses for to make them neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related but in Levit. 8. 8. it is said of Moses he put in the Brestplate the Vrim and the Thummim From which some of the Hebrews as R. Menachem on Exod. 28. doe gather that they were not the worke of the artificer neither had the artificers nor the Church of Israel in them any worke or any voluntary offring but they were a mysterie delivered to Moses from the mouth of God or they were the worke of God himselfe For Moses tooke the Urim and the Thummim and put them in the Brest-plate after that he had put upon Aaron the Ephod and the Brestplate Levit. 8. 7. 8. Some doe thinke that as those words Holinesse to Iehovah in verse 36. were graven on a plate and put on Aarons fore-head so these words Vrim and Thummim were likewise graven on a golden plate and put in the Brestplate which was double verse 16. for something to be put therein Others thinke they were no other then the precious stones fore-spoken of The use of these Vrim and Thummim was to enquire of God and to receive an answer of his will by them as is said of Eleazar the priest he shall aske counsell for Ioshua after the judgement of Vrim before the LORD Numb 27. 21. The manner of asking counsell is recorded by the Hebrews to be thus When they inquired the priest stood with his face before the Arke and hee that inquired stood behind him with his face to the backe of the priest and the inquirer said Shall I goe up or Shall I not And hee asked not with an high voice nor with the thought of his heart onely but with a sub 〈…〉 〈◊〉 as one that prayeth by himselfe And forthwith the holy Ghost came upon the Priest and hee beheld the Brestplate and saw the 〈…〉 〈◊〉 〈◊〉 of prophesie Goe up or goe not up in the letters that shewed 〈◊〉 themselves upon the Brestplate before his face Then the Priest answered him and said Goe up 〈◊〉 〈◊〉 not up And they made no inquiry of two things at once and if they so inquired yet the 〈…〉 〈◊〉 but unto the first onely And they enquired not hereâ—y for a common man but either for the King or for him on whom the affaires of the Congregation â—ay Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 11. 12. Of this see examples which may give light hereunto in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim were lost at the Captivity of Babylon and wanted at the peoples returnâ— Ezr. 2 63. Nehemiah 6. 65. neither doe we find that ever God answered by them any more The Bab. Thalmud 〈◊〉 â—oma Chap. 1. sol 21. speaking of Hag. 〈◊〉 8. where the Hebrew word Ecchabda I will be glorified wanteth the letter H which in numbring signifieth five saith The want of H sheweth the want of five things in the second Temple which had beene in the first namely 1 The Arke with the Mercy-seat and Cherubims 2 The fire from heaven 3 The Majesty or Divine presence 4 The holy Ghost 5 and the Vrins and Thummin By the Majesty Shecinah they seeme to meane the Oracle in the most holy place where God had dwelt betweene the Cherubims Psal. 80. 2. Num. 7. 89. And by the holy Ghost they meane the spirit of prophesie not onely in the Priests but in the Prophets as the Commentary on that place of the Thalmud saith The holy Ghost was not in the Prophets from the second yeere of Darius c. that is after Haggai Zachary and Malachie which were the last Prophets and in that Kings time Haggai 1. 1. Zach. 1. 1 So elsewhere in the Thalmud in Sanhedrin Chap. 1. they teach from their ancient Doctors that after the later Prophets Haggai Zachary and Malachi were dead the holy Ghost went up or departed from Israel howbeit they had the use of a voice or Eccho from heaven R. Menachem on Ex. 28. saith of this Oracle by Vrim Thummim that it was one of the degrees of the holy Ghost that is of the gifts of the holy Ghost inferiour unto Prophesie and superiour to the voice or Eccho Like wise R. Moses Gerundens on Exod. sol 146. affirmeth that betweene the Voice and the Prophesie were Urim and Thummin Of this Voice or Eccho there is no mention in the Scriptures of the Prophets but the Hebrew-Doctors which say that it was in Israel after the Prophets ceased doe often write of it and call it Bathkol that is the daughter of a voice as it were one voice proceeding out of another such as we call an Eccho and which some thinke was with distinct and plaine words Of old they had in Israel Oracies or answers from God three manner of wayes by Dreames or by Urim that is the Priest with Vrim and Thummim Num. 27. 21. or by Prophets 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul then he rought to a Witch The footsteps of these 〈◊〉 〈◊〉 〈◊〉 among the ancient Heathens as Homeâ— in 〈◊〉 bringeth in Achilâ—es advising the Greekes in the time of a
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
my fellowes are against me 〈◊〉 what can I do seeing they are moe then I. And if he 〈◊〉 speake he is in the compasse of this HE THAT WAâ—â—ETH as A TALEBEARER REVEALETH SECRETS Prov. 11. 13. Maim in Sanhedrin ch 22. s. 7. Whereto the Greeke version of that place agreeth A double-tongued man revealeth counsels or secrets 〈◊〉 the Synedrion or Council And so in Proverbs 20. 19. The Ierasalemy Thargum followeth the formet exposition but with another phrase expounding this Law thus My people the house 〈…〉 rael yee shall not follow the third or the threefâ—â— tongue against your neighbours meaning hereby the slaunderous or calumniating tongue So 〈…〉 Psalme 101. 5. He that slandereth or hurteth with the tougue is translated there by the Chaldee He that speaketh with a third tongue and in Psal. 140. 12. A man of tongue that is an evill tongued or evill speaker the Chaldee expounds it A man which speaketh with a third tongue And hence is that phrase of Iesus ben Syrach in Ecclus. 28. 14. A third tongue hath disquieted many and in v. 15. A third tongue hath cast out vertuous women meaning calumniators backbiters These are called of the Hebrews treble tongued for the much hurt which they doe to their neighbours whom they calumniate and to whom they tell it and to themselves Our wise men have said the evill tongue ki 〈…〉 three the speaker and the receiver and him that is spoken against but the receiver more then the speaker Maimony in Degneth chap. 7. sect 3. 〈◊〉 against the blood that is not stand and see thy neighbors blood spilt thou withdraw thy helpe from him either by word or deed So the Hebrewes explaine this Law saying Hee that pursueth his neighbors to kill him all Israel are commanded to deliver the pursued from the hand of the pursuer yea though it be by the life of the pursuer As if he hath been neighbors to leave off and yet hee pursueth him c. hee may be killed And if they can deliver him with the lesse of some of the pursuers limmes as by striking off his hand or breaking his leg or striking out his eye let them doe it Who so can deliver him by bereaving the pursuer of a limme and doth not but killeth the pursuer that man sheddeth blood and is guiltie of death how be it the Magistrates may not put him to death Whose can deliver and doth not transgresseth this law Thou shalt not stand against thy neighbours blood And so bee that seeth his neighbour sinking in the sea or theeves or some wilde beasts comming upon him and can deliver him either by himselfe or by hiring of others to deliver him and doth not or that hath heard that infidells or other wicked have purposed his evill or bid asnare for his neighbour and he discloseth it not unto him and the like he that thus doth breaketh this Law Thou shalt not staÌ„d against the blood of thy neighbour Mamony tom 4. tret of Murder ch 1. sect 6. 7. 13. 14. It implieth also all other wayes whereby a man may keepe himselfe or others from spilling innocent blood as in case of judgement or the like So Thargum Ierusalemy expoundeth it Thou shalt not keepe-silent the blood of thy neighbour in the time that thou knowest the truth in judgement And this Law is joyned with the former of tale-bearing as that which often causeth blood-shed and the Prophet complaineth In thee are men that cary tales to shed blood Ezek. 22. 9. Vers. 17. not hate thy brother by brother is meant here any other-man therefore Christ blamed the Pharises glosse Thou shalt love thy neighbour and hate thine enemie and hath said unto us Love your enemies Mat. 5. 43. 44. And this Law followeth the former about blood because Whosoever hateth his brother is a murtherer 1 Ioh. 3. 15. And because hatred often riseth of offences he commandeth to rebuke and not to hate for such things which the Hebrewes explaine thus When one man sinneth against another he must not inwardly hate him and keepe silence as it is said of the wicked And Absalom spake 〈◊〉 his brother Amnon neither good nor bad for Abs 〈…〉 hated Amnon 2 Sam. 1 3. 22. but he is commanded to make it knowne unto him and to say why hast 〈◊〉 done thus unto me Maimony in Degnoth ch 6. sect 6. in thy heart the Greek translateth in thy mind or thought which is an effect of the heart as in luke 1. 51. there is mentioned the thought or imagination of their heart So in Coloss. 1. 21. the Apostle speaketh of enemies in their minde and I will write my Law in their heart ler. 31. 33 is expounded in their minds Heb. 10. 16. rebuking thou shalt rebuke that is thou shalt in any wise rebuke 〈◊〉 plainly soundly reprove The originall signifieth to rebuke with conviction or argument by words to shew what is right and to refell the contrary as to reason Iob 13. 3. Esay 1. 18. to convince Iob 32. 12. to reprove Esay 11. 4. And it is opposed both unto hatred nourished in silence as here and in 2 Samuel 13. 22. and unto flattery Prov. 28. 23. The same Law is given by Christ in Luk. 17. 3. If thy brother sinne against thee rebuke him and if he repent forgive him This duty David desired saying Let the just smite me c. and let him rebuke me Psalme 141. 5. and it is the meanes both to nourish love among the wise Prov. 9. 8. and to encrease knowledge among the prudent Prov. 19. 25. and to procure a goodblessing Prov. 24. 25. The Hebr. doctors say He that seeth his neighbour sin or walk in a way not good is commanded to admonish him to doe better and to certifie him that he sinneth against himselfe by his evill deeds as it is written Rebuking thou shalt rebuke thy neighbour He that rebuketh his neighbour whether it be for things betweene him and him or betweene him and God he must rebuke him betweene him and himselfe alone and speake unto him gently and with a soft tongue and let him know that he speaketh not unto him but for his good to bring him to the life of the world to come If he receive it of him it is well if not let him rebuke him the second and third time and so continually a man is bound to rebuke him untill the sinner resist him and say I will not heare thee Maimony in Degnoth ch 6. sect 7. not beare sinne for him This is the usuall and proper meaning of the Hebrew words as after in Leviticus 22. 9. Numbers 18. 32. and the Greeke and Chaldee versions so explaine it and Chazkuni confirmeth it by the like Gnalaiu saith hee for his sake sake as in Psal. 44. for for thy sake are wee killed all the day c. It teacheth that he who rebuketh not his brother for sinne shall beare sinne that is punishment for his sake because
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And
men as they that are never content are said not to know satietie Esa. 56. 11. and when God withholdeth increase they eat but not to satietie Hag. 1. 6. Thus God fed them with Manna to the full Exod. 16. 8. and promiseth so to feed the poore meeke under Christ Psal. 13â— 15. and 22. 27. The just eateth to the satietie of his soule Pro. 13. 25. in confident safety or in hopefull securitie safely The Hebrew Betach signifieth trust hope or confidence Act. 2. 26. from Psalme 16 which ought to be in God Psal. 40. 5. whereupon followeth safety through his defense as the Greeke here translateth ye shall dwell in safety and so men are secure and bold without feare of disturbance Gen. 34. 25. as in Psal. 78. 53. Hee led them with confident safety and they dreaded not This as it is a blessing which God onely giveth Psal. 4. 9. so it is promised to the obedient Prov. 21. 33. and is performed to such as are in the sheepefold of Christ Ezek. 34. 25. 27. 28. Vers. 6. peace This though generally it signifieth all prosperitie yet sometime it is specially opposed to the sword Matth. 10. 34. and unto warre Psal. 120. 7. which seemeth to be that which is intended here as the former was against famine none shall make you afraid This God promiseth to fulfill under Christ Ieremie 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evill beast to cease that is as the Greeke translateth I will destroy evill beasts one being put for a multitude or many and ceasing being used for utter abolishing as in Exod. 12. 15. Psal. 119. verse 119. or at least for repressing their rage and furie for in Israel Lions Beares and the like sometime destroyed the inhabitants 2 King 17. 25. 26. and 2. 24. This promise is applied also to the Church under the Gospell Ezek. 34. 25. So in Iob 5. 23. the beasts of the field shall be at peace with thee The contrary followeth in verse 22. By the evill beasts R. Menachem here understandeth mystically vicious lusts the powers of uncleannesse which flew from the uncleane Spirit that they shal not prevaile to pollute the land which is on high So they seeme to call our nature regenerate as the Apostle calleth the Church Ierusalem which is on high Gal. 4. 26. the sword used ordinarily for warre when it is spoken of men but the Lords sword is explained to be the pestilence 1 Chro. 21. 12. which may specially be intended here and so God promiseth blessings opposed to his foure sore judgements which are the sword or warre the famine the evill beast and the pestilence mentioned in Ezek. 14. 21. and Revel 6. 8. Or if we understand this sword for warres then under peace aforesaid may the promise be implyed against the sword of the Lord the pestilence These blessings though they concerne this life yet the end of them is to lead to life eternall so the Hebrewes of old understood them as their later doctors though wandring out of the way of life doe witnesse saying The holy blesed God hath given us a Law which is the Tree of life and whosoever doth all that is written therein and knoweth him with a perfect knowledge shall thereby be made worthy of the life of the World to come c. And he hath promised us in the Law that if wee doe it with joy and goodnesse of soule and exercise our selves in the â—â—â—dome thereof continually he will remove from us al things that may let us from doing it as sicknesse and warre and famine and the like And he will supply us with all good things that may strengthen our 〈◊〉 to doe the Law as satietie and peace and store of silver and gold that we be not imployed all our dayes in the things which the body hath need of but may be made fit to 〈◊〉 wisedome and to doe the Commandements that we may be worthy of the life of the world to come Maimony in treat of Repentance chap. 9. sect 1. Thus they followed after the Law of righteousnesse but attained not to it because they sought it not by 〈◊〉 in Christ but as it were by the workes of the Law 〈◊〉 they have stumbled at the stumbling stone Roman 9. 31. 31. Vers. 8. five of you shall pursue a hundred This promise is inlarged in Ios. 23. 10. One man of you 〈◊〉 pursue a thousand and was notably performed it Davids Worthies 1 Chron. 11. of whom some one lift up his speare against eight hundred and slew three hundred at one time 2 Sam. 23. 8. 18. 1 Chro. 11. 11. Three men brake through the host of the Philistines 1 Chron. 11. 18. Of the Gadites there were men that had faces like the faces of Lyons and were as swift as the Roes of the mountaines 1 Chron. 12. 8. And David himselfe celebrateth this mercy I pursued mine enemies and overtooke them and turned not till I had consumed them Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30. Vers. 9. I will have respect or turne my face in Greeke I will looke upon you and blesse you and the Chaldee expoundeth it I will have respect by my word to doe good unto you For this grace David prayed Psal. 25. 16. and 69. 17. and when God delivered Israel from their enemies it is said hee had respect unto them because of his covenant c. 2 King 13. 23. The contrary hereto is the hiding of Gods face Deut. 32. 20. fruitfull or to increase as he had done before in Egypt Exod. 1. 7. This blessing is acknowledged in Nehem. 9. 23. Their children thou multiplyest as the starres of heaven and promised to be again under Christ I will bring my sheepâ— againe to their folds and they shall be fruitfull and increase Ier. 23. 3. establish my covenant that is faithfully keepe and continue to doe the things which I have promised see the notes on Gen. 6. 18. Vers. 10. very-old in Greeke old of old things this respecteth the increase of their land as the 〈◊〉 did of their bodies See Levit. 25. 22. because of or as the Gr. translateth from the face of the new they should bring forth the old for want of roomth to lay up the new This fruitfulnesse of the land figured the many graces wherewith God would inrich the hearts of his people as in vers 4. For how ever God perswadeth his people by promise of outward blessings to keepe his Law yet the end of the commandement is love out of a pure hart end of a good conscience and of faith unfaigned 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord when tribulation or persecution arisith because of the word by and by they â—are offended Matth. 13. 21. The Hebrewes say All love that dependeth on a thing when the thing ceaseth the love ceaseth He that serveth the blessed God to the end that his riches may be multiplied or his
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
but opposed his owne will as that which the Prophet should have fulfilled unjustly calleth the Israelites his enemies who passed by him in peace repineth against their blessing and blameth the Prophet for pronouncing it Vers. 12. Must I not take heed to speake or Shall I not observe to speake Though Balaams will was bent to curse Israel for Balaks wages yet could he not because God restrained him wherefore hee bare his blame at the King's hand And now to excuse himselfe he signifieth not onely the necessitie laid upon him by the Lord but a pretended care and observance in himselfe to speake his word only thus the hypocrites mocked one with another and hee that sitteth in the heavens laughed the Lord had them both in derision Psal. 2. 4. Vers. 13. see but the utmost part of them or but a part of him and shalt not see him all speaking of Israel as one body The King gathered from Balaams words in vers 9. that by seeing the whole multitude he was dismayed so looking to the secondary cause not to God the principall wherefore though he failed of his purpose at the first he secoÌ„deth it in another place with hope to prevaile as the Syrians being foiled by Israel in the mountaines would fight against them in the plaine hoping there to be stroÌ„ger than they 1 King 20. 20. 23. And when he could not have the whole people cursed he bringeth Balaam to see a part of them as when the Dragon could not hurt the Woman the Church that escaped his persecution with her Eagles wings he being wroth went to make war with the remnant of her seed Rev. 12. 13. 17. and as Amalek who smote the hindmost of Israel even all that were feeble behinde them Deut. 25. 17 18. Vers. 14. field of Zophim that is by interpretation of the Spies or Scout-watches and the Greeke interpreteth it the Scout-watch of the field it seemeth to be a place where they kept the watch of the countrey against enemies as Sol. Iarchi here saith It was an high place where the Spie stood to watch whether any forces came against the citie of Pisgah or of the hill which the Chaldee expoundeth of the high place Such hils and high places idolaters used to sacrifice upon Deut. 12. 2. And Balak thought them luckie to atchieve his purposes but all in vaine as it is written Truly in vaine is salvation hoped for from the hills and from the multitude of mountaines truly in â—ehovah our God is the salvation of Israel Ier. 3. 23. seven altars so prosecuting their wickednesse still under colour of religion see the notes on vers 1. 2. Vers. 15. I will meet yonder to wit with Iehovah and so the Greeke explaineth it I will goe to enquire of God See before in vers 3 4 c. Vers. 18. Rise up Balak to heare the word of God with reverence for at it even Kings were wont to rise up when it was spoken as afterward Eglon King of Moab also did in Iudg. 3. 20. â—eark is unto me that is as the Chaldee explaineth it unto my word Vers. 19. God is not a man c. The Chaldee paraphraseth thus The word of God is not like the speeches of the sonnes of man for the sons of man doe say and lye By lying is meant failing in the performance of that which is spoken as in Habak 2. 3. Psal. 89. 35 36. 2 King 4. 16. that he should repent The like testimony Samuel beareth of God before King Saul The strength of Israel will not lie nor repent for he is not a man that he should repext 1 Sam. 15. 25. Though the Scripture speaketh sometime of God that he repenteth as in Amos 7. 3 6. â—er 18. 8. yet that is spoken of him according to our capacitie because his worke is changed when he himselfe continueth unchangeable for with him is no variablenesse neither shadow of turning Iam. 1. 17. See the notes on Gen. 6. 6. In this speech of Balaam there is a reproofe of Balaks 〈◊〉 who thought by his endeuours to turne Gods affection from Israel and therefore rested not in the word before revealed but strugled against it still as if God were false or variable shall he not confirme it meaning he will doubtlesse confirme and stablish it as the Chaldee expoundeth it hee confirmeth all his words The Greeke translateth shall he speake and shall he not continue that is constantly performe it So to confirme a thing is by the holy Ghost expounded to continue to doe it Gal. 3. 10. from Deut. 27. 26. Vers. 20. I have received to blesse understand received a commandement to blesse See the Annotations on Gen. 24. 33. and I can not reverse it or shall not turne it away which the Chaldee explaineth and I shall not turne my blessing from them The Greeke translateth I shall blesse and shall not reverse Here Balaam preacheth the stablenesse of Gods love unto his people and how all powers and potentates all magicall inchantments and divinations and what things else soever are not able to separate Gods people from his love and blessing in Christ. Vers. 21. He hath not beheld or He that is God be holdeth not iniquitie Here Balaam blesseth Israel the second time pronouncing first their justification in the sight of God even that blessednesse which they have whose iniquities are forgiven and whose sinnes are covered Rom. 4. 7. For not to behold or see iniquitie in sinfull men is as David speaketh to hide his face from their sinnes and to blot out all their iniquities Psal. 51. 11. the contrary whereof is when God setteth mens iniquities before him and to the light of his face Psal. 90. 8. and 109. 14 15. And this is opened by the Prophet when the Lord saith The iniquitie of Israel shall be sought for and there shall be none and the sins of Iudah and they shall not be found for I will pardâ—m them whom I reserve Ier. 50. 20. iniquity this word in Hebrew Aven is of large signification applied to all kinde of sinne which causeth paine sorrow and misery and in particular to idolatry 1 Sam. 15. 22. and Aven is an idoll in Esay 66. 3. and to this the Chaldee here referreth it saying no servers of Idols in the house of Iacob so doth Targum Ionathan likewise and the old Latine version saith There is no Idoll in Iakob meaning among the Israelites the posterity of Iakob But the word being more generall implieth this and all other iniquity originall or actuall all which God in mercy pardoned to his people that it was no more seene of him to be imputed unto them And as iniquity is often used for the punishment of the same so is this word Aven in Psal. 90. 10. Hab. 1. 3. in which meaning the Greeke Interpreters translate it here There shall be no painfulnesse or misery in Iakob perversnesse or molestation a word which signifieth both sinne and affliction for sinne Psal. 94. 20. and
thought of some to be so called of the mutinous assemblies of Korah Dathan Abiram Num. 16. Vers. 26. Tahath in Greeke Kataath signifiing Vnderneath or below Vers. 27. Tarah or Therach in Greeke Tharath Vers. 28. Mithkah in Greeke Matheka by interpretation sweet Vers. 29. Hashmonah in Greeke Aselmona Vers. 30. Moseroth in Greeke Masurouth in English Bonds In Deut. 10. 6. it is called singularly Moserah Vers. 31. Bene Iaakan that is the sons of Iaakan called in Deut. 10. 6. Beeroth Bene Iaakan that is the Wels of the sons of Iaakan though some thinke that was another place Of one Iaakan we reade in 1 Chron. 1. 42. Vers. 32. Horhagidgad that is the hole of Gidgad called also Gudgod in Deut. 10. 7. Vers. 33. Iotbathah in Greeke Etebatha it was a land of rivers of waters named also Iotbath Deut. 10. 7. Vers. 34. Ebronah or Gnabronah not elsewhere mentioned Vers. 35. Ezion-gaber in Greeke Gethsion-gaber mentioned againe in Deut. 2. 8. It was by the red sea where was a place for shipping in Edoms land 1 Kings 9. 26. and 22. 48. Thus Israel had beene brought backe againe towards the red sea as was commanded in Num. 14. 25. Deut. 2. 1. Vers. 36. Zin which is Kadesh or that is Kades w ch the Chaldee calleth Rekam Hither they came in the first moneth of the 40 yeare of their travell and here Marie the Prophetesse the sister of Moses and Aaron died Here againe the people murmured for water which was given them out of a Rocke And at this Kadesh they sent unto Edom for leave to passe thorow his countrey but were denied it Num. 20. See the Annotations there Vers. 37. in the edge by the border of the land Num. 20. 23. the Greeke translateth neere the land of Edom. Vers. 38. at the mouth that is as the Chaldee explaineth it at the word in Greeke by the commandement of the Lord. died there being stript of his Priestly garments which were put upō Eleazar his son and hee died there on mount Hor for his sin committed at the water of Meribah in Kadesh Num 20. 24 26. c. Vers. 40. King of Arad of whom see Num. 21. 1. heard of the comming and sought against Israel and tooke some of them captives but Israel by helpe from God vanquished him Num. 21. 1 2 3. Vers. 41. from mount Hor by the way of the red sea to compasse the land of Edom Num. 21. 4. Zalmonah in Greeke Selmona which seemeth to be so named of Zelem an Image and to be meant of that place where the brazen serpent was set up to heale those that were stung of fiery serpents because they had murmured against God Num. 21. 5 6 c. Vers. 42. Funon or Phunon in Greeke Phinon hereof there is no mention otherwhere Vers. 43. Oboth mentioned in Num. 21. 10. Vers. 44. Ije Abarim that is the heapes of Abarim which Abarim were mountaines vers 47. In the verse following this place is called onely Ijem that is Heapes Vers. 45. Dibon Gad in Greeke Daibon Gad that is Dibon of the Gadites Dibon was the name of an high place and citie wherof see Num. 21. 30. This Dibon was repaired and possessed by the sonnes of Gad Num. 32. 34. and it is so named to distinguish it from another Dibon which was given to Reuben Ios. 13. 15. 17. Vers. 46. Almon or Gnalmon in Greeke Gelmon diblathaim of w ch Diblathaim see Ier. 48. 22. Vers. 47. Before Nebo the name of a mountain where afterward Moses died Deut. 32. 49 50 and 34. 1. 5. Vers. 48. Iordan neere Iericho that part of the river Iordan which is over against Iericho called therefore in Hebrew Iarden of Iericho Vers. 49. Beth Iesimoth which place was allotted to the Reubenites Ios. 13. 15. 20. mentioned also in Ezek. 25. 9. Abel Shittim the Chaldee expoundeth it the plaine of Shittim it seemeth to have the name of the Shittim trees that grew there as Abel Ceramim is the plaine of the Uineyard Iudg. 11. 33. The travels of Israel thorow that great and terrible wildernesse wherein were fierie serpents and scorpions and drought where there was no water Deut. 8. 15. which was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. signified the many troubles and afflictions through which we must enter into the kingdome of God Act. 14. 22. The helpes comforts and deliverances which God gave unto his people in their distresses are examples of his love and mercie towards his who comforteth them in all their tribulation that as the sufferings of Christ abound in them so their consolation also aboundeth in Christ 2 Cor. 1. 45. The punishmēts which God inflicted upon the disobedient who perished in the wildernesse for their sins hapned unto them for ensamples and they are written for our admonitiō upon whom the ends of the world are come 1 Cor. 10. 1 11. Heb. 3. 17 18 19. and 4. 1 2. By the names of their encamping places and histories adjoyned it appeareth how Israel came sometimes into straits and troublesome wayes as at Pi-hahiroth Ex. 14. 2 3. 10. c. at Zalmonah Nū 21. 4 c. sometimes into large and ample roomth as at the plaines of Moab sometimes to places of hunger and thirst as at Rephidim and Kadesh Ex. 16 17. Num. 20. sometimes to places of refreshing as at Elim and Beer Ex. 15. 27. Num. 21. 16. sometimes where they had warres as at Rephidim Kadesh Edrehi Exod. 17. 8. Num. 21. 1. 33. sometimes where they had rest as at mount Sinai Sometimes they went right forward as from Sinai to Kadesh-barnea sometimes they turned backward as from Kadesh barnea to the red Sea Sometimes they came to mountaines as Sinai Shepher Hor Gidgad sometimes to vallies as Tahath c. sometimes to places of bitternesse as Marah sometimes of sweetnesse as Mithkah The sinnes which they committed in the wildernesse were many and great as open idolatry by the Calfe at Horeb Ex. 32. and with Baal-peor Num. 25. unbeleese at Kadesh Num. 14. and afterwards presumptuous boldnesse in the same place murmurings against God sundry times with tempting of Christ as the Apostle speaketh 1 Cor. 10. Contention rebellion against their governors often lusting for flesh to fill their appetite soathing Manna the heavenly food whoredome with the daughters of Moab and sundry the like that this complaint is after made of them How oft did they provoke him in the wildernesse and grieve him in the desart Psal. 78. 40. All sorts of persons sinned against God the multitude of people very often the mixt multitude of strangers among them Num. 11. The Princes as the ten spies Dathan Abiram c. The Levites as Korah and his company Marie the Prophetesse Num. 12. Aaron the Priest with her besides his sin at Horeb Ex. 32. and at the water of
to preserve us alive as it is this day And justice shall it be unto us when we observe to doe all this commandement before Iehovah our God as hee hath commanded us Annotations COmmandement put generally for Commandements as the Greeke translateth it see Deut. 5. 〈◊〉 Here Moses entreth upon the explanation of the first commandement of the ten before rehearâ—â—â— in chap. 5. to doe that yee may doe them 〈◊〉 〈◊〉 continually For practise and obedience is that which the Law requireth for blessednesse Iam. 〈◊〉 â—5 And that w ch one prophet calleth Doing the words of the covenant 2 Chron. 34. 31. another callâ—th Stablishing or Confirming 2 King 23. 3. and Confirming is expounded by the holy Ghost 〈◊〉 Gal. 3. 10. from Deut. 27. 26. 〈◊〉 to wit the river Iordan that so they might come into Canaan This was by the condâ—â—t of Iosua Ios. 1. 1 2 c. and it figured the 〈◊〉 of the Church under Christ by whom these commandements are fulfilled in us that beleeve 〈◊〉 20. 40. 44. Rom. 8. 1 2 3 c. In the 〈◊〉 time the possession of Canaan and good thinâ—s therein was a gracious inducement of that People unto voluntarie obedience and keeping of Godâ—â—aw which notwithstanding they perform not Psal. 105. 44. 45. Nehem. 9. 24 25 26 35. Vers. 〈◊〉 feare this is the beginning of wisdome Psal. 111. 10. and by it we depart from evill Prov. 16. 6. and it comprehendeth generally Gods worship and true religion Esay 29. 13. Matt. 15. 8 9. therefore it is mentioned in the first place prolonged under which eternall life is also implied for Gods commandements when they are kept doe adde unto men length of dayes and yeeres of life and peace Prov. 3. 2. 1 Pet. 3. 10 11 c. Vers. 3. and honey signifying heavenly graces as is observed on Exod. 3. 8. Vers. 4. Heare The last letter of this first word Heare and of the last word One are extraordinarily great in the Hebrew and so noted in the margent to cause heed and attention And here beginneth the first and great commandement as our Saviour calleth it Mark 12. 29 30. Matt. 22. 38. And this place of Scripture unto the end of the ninth verse was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries as is noted on Exod. 13. 9. and fastned to their doore-posts and read in their houses twice a day as the Hebrewes say Twice every day doe men reade the lecture HEARE O ISRAEL c. at evening and at morning as it is written in Deut. 6. 7. when thou liest downe and when thou risest up at the time when men are wont to lie downe which is at night and at the time when men are wont to rise up which is at day And what is it that he readeth Three sections to wit Heare O Israel c. Deut. 6. 4 And it shall be if you shall hearken c. Deut. 11. 13. And Moses said unto the people c. Exod. 13. 3. And they read first the section Heare O Israel because in it there is the propertie of God and the love of him and the doctrine of him which is the great foundation whereupon all doe depend Maim in Misn. b. 2. in Keriath Shemangh ch 1. sect 1 2. is one so in Mark 12. 29. the LORD our God the LORD is one where the word is which the Hebrew wanteth is supplied in the Greeke and explained by a learned Scribe saying Well Master thou hast said the truth for there is one God and there is none other but he Mark 12. 32. So Paul saith There is no other God but one 1 Cor. 8. 4. Here it is probable that Moses closely taught the unitie of the God-head and trinitie of persons Iehovah the Father our God the Sonne and Iehovah the Holy Ghost thus many doe understand these words But the Apostle cleerely openeth the mysterie saying There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5. 7. And here is the ground of saith Vers. 5. love The end of the commandement is love out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ieâ—â—vah thy God these implie the causes of our love of the Lord the one for his owne nature and being Iebovah the other for the covenant of his grace whereby he is our God These two are often joyned together by Moses and all the Prophets heart unto the heart the Scripture attributeth wisdome and understanding 1 King 3. 9. 11. 12. Prov. 2. 2. 10 and beleefe in God differing from confession with the mouth Rom. 10. 10. and it is opposed unto hypocrisie Matth. 15. 8. soule the seat of the will and affections Deut. 21. 14. and 24. 15 and 12. 20 21. might in Hebrew Meod which signifieth might or vehemencie all that we can The Chaldee translateth it riches the Greeke power dunamis but the holy Ghost useth a more significant Greeke word ischus might or ability Mark 12. 32. where also another word is added for explanation dianoia which is the efficacie both of the mind and will and the Scribe useth a fit word Sunesis understanding Mark 12. 33. By which variety of words God would teach us to love him unfainedly with all whatsoever is in vs and in our power for wee ought to honour him with our substance also Prov. 3. 9. This praise is of King Iosias above all kings that he turned to the Lord with all his heart and with all his soule and with all his might according to all the law of Moses 2 King 23. 25. Moreover from this word with all thy might the Hebâ—ewsteach that a man is bound to blesse God with cheerefulnesse of soule for evill or affliction even as he blesseth for good or prosperity with gladnesse Maimony in Beracoth chap. 10. sect 3. And hereof we have a good example in Iob Iob 1. 21. Vers. 6. these Words the Oracles of God are also to be loved as the outward meanes whereby wee are bronght to the love and obedience of God Psal. 119. 97 98. in thy heart as the fleshly tables wherein Gods law is to be written Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth in thy heart and in thy soule Vers. 7. What them that is often earnestly and diligently teach them that they may pierce the hearts of thy children to understand and affect them So the Greek and Chaldee explaine it to fore-instruct and teach thy children or thy sonnes under this name the Hebrews understand not the naturall sonnes onely but schollers also or disciples because disciples are called sonnes as it is written in 2 King 2. 3. and the sonnes of the Prophets came forth c. Maimony in Thalmud Torah chap. 1 sect 2. Children are to bee trained up or catechized in the way they should goe and brought
love thee and will blesse thee and multiply thee and he will blesse the fruit of thy wombe and the fruit of thy land thy corne and thy new wine and thy new oyle the increase of thy kine and the flockes of thy sheepe upon the land which hee sware unto thy fathers to give unto thee Blessed shalt thou be above all peoples there shall not be a barren male or a barren female among thee or among thy cattell And Iehovah will take away from thee all sicknesse and all the evill diseases of Egypt which thou knowest hee will not put upon thee but will lay them upon all that hate thee And thou shalt cat up all the peoples which Iehovah thy God giveth unto thee thine eye shall not spare them neither shalt thou serve their gods for that will be a snare unto thee If thou shalt say in thine heart These nations are moe than I how shall I be able to dispossesse them Thou shalt not bee afraid of them remembring thou shalt remember that w ch Iehovah thy God did unto Pharaoh and unto all Egypt The great tentations which thine eye saw and the signes and the wonders and the strong hand and the stretched-out arme with w ch Iehovah thy God brought thee out so will Iehovah thy God do unto all peoples of whose faces thou art afraid And also Iehovah thy God will send the hornet among them untill they perish that are left and that hide themselves from thy face Thou shalt not be affrighted at their faces for Iehovah thy God 〈◊〉 the midst of thee a great God a fearful And Iehovah thy God will plucke out these nations from thy face by little and little thou shalt not be able to consume them suddenly lest the wilde beasts of the field multiply upon thee But Iehovah thy God will deliver theÌ„ before thy face and will destroy them with a great destruction untill they be wasted out And hee will deliver their Kings into thine hand and thou shalt destroy their name from under the heavens there shall not a man stand before thy face untill thou have wasted them out The graven images of their gods shall yee burne with fire thou shalt not desire the silver and gold that is on them nor take it unto thee left thou be snared therein for it is an abomination to Iehovah thy God And thou shalt not bring an abomination unto thine house lest thou be a cursed thing like it detesting thou shalt detest it and abhorring thou shalt abhorre it for it is a cursed thing Annotations CHethite that is as the Chaldee explaines them Chethites Gâ— gâ—siteâ— c. See the notes 〈◊〉 〈◊〉 10. 16. Here Moses shewe◠〈◊〉 her 〈◊〉 whereby Is 〈…〉 might be drawâ—â— from the love and 〈…〉 diente of God even by communi 〈◊〉 〈…〉 h â—dolaters and their abomiâ—qtions which therefore they ought carefully to avoyd 〈◊〉 〈◊〉 that 〈◊〉 Paul also mentioneth in Act. 1â— 19. in rehearsing them the Scripture sometime 〈…〉 h â—o◠〈◊〉 fewer Gen. 15. 19. Eâ—â—d 23 l 23. 〈◊〉 a fâ—ll and perfect number Ase 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the many enemies of 〈◊〉 Church 〈◊〉 God will subdue though they 〈◊〉 migh 〈…〉 〈◊〉 〈◊〉 for his strength is made perfect 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 9. Vers. 2. before thee that is as the Gâ—â—â—ke explai 〈◊〉 here and in veâ— â—3 into thâ—â—◠〈…〉 ds So in D 〈…〉 23. 14. 〈◊〉 uttâ—r â—y destroy as acâ—â—rsâ—d or ana 〈…〉 zed see the notes on Exod. 〈◊〉 〈◊〉 Com 〈◊〉 with this Law Exod. 34. 11 1â— c. Vers. 3. make mariages or â—oyne in affinitie by 〈◊〉 of 〈…〉 ge and this concerned not the seven 〈◊〉 onely but all heathens Eâ—r 9 1. â—2 The Hebrewes say An Israelâ—te that lyâ—t◠〈…〉 th an 〈◊〉 of any other nation by way of 〈◊〉 or 〈◊〉 Is 〈…〉 〈…〉 sse that so lyeth with 〈◊〉 â—â—athen man they 〈◊〉 〈◊〉 â—â—e b 〈…〉 en by the Law Deut. 7. 5. whether it 〈◊〉 of the seven nations or of any other peoples it is 〈◊〉 〈◊〉 prohibition And so it is expounded by Ezra c. Maimony in Issurei biah chap. 12. sect 1. Vers. 4. from after me that is from following me and my Law The Gâ—â—eke translateth from me the Chaldee from after my feare other gods the Chaldee explaines it the idols of the peoples This was fulfilled even in Solomon the wise who clave in love unto strange women and they turned away his heart after other gods and his heart was not perfect with the LORD his God 1. King 11. 2. 4. will be kindled so it was against Solomon for this sinne the LORD was angry with him because his heart was turned from the LORD the God of Israel 〈◊〉 King 11. 9. Vers. 5. pillars or statues or standing images see Exod. 23. 24. and Levit. 26. 1. This Law was executed by the good Kings of Iudah 2 King 18. 4. and 23. 6. 14. gro 〈…〉 or trees planted for religious use whereof see the notes on Exod. 34. 13. here they are commanded to be 〈◊〉 downe in Deut. 12. 3. to be burnt with fire The Hebrewes say A tree which is planted at the first to be served or worshipped is unlawful for any use and that is Asherah the grove spoken of in the Law If it were not planted for religious use at the first but that afterward some man had worshipped it though all the body or stock be not unlawful al the boughes and the leaves and the branches and the fruits â—hat it bringeth forth all the while that it is worshipped they are unlawfull for any use A tree under which they have seâ— upon idol all the while that it 〈◊〉 under it the trge 〈◊〉 unlawfull for any use if the Idoll â—e taken from under it then it is lawfull because it was not the trâ—â— it selfe which was worshipped M 〈…〉 in treat of Idolotâ—ie â—â—ap 8. sect 3. 4. 〈◊〉 images to wit◠〈◊〉 〈◊〉 〈◊〉 as is expressed in 〈…〉 s. 25. Vers. 6. 〈◊〉 〈◊〉 Chaldee translateth it be 〈◊〉 pro 〈…〉 is 〈◊〉 treasure 〈◊〉 which is d 〈…〉 to any see Exod. 19. 〈◊〉 This space proceeding from 〈◊〉 〈◊〉 of God 〈◊〉 〈◊〉 〈…〉 lled in Christ Who gaâ—â— himselfe 〈◊〉 us that hee himselfe a peo 〈…〉 people 〈◊〉 of good workâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 7. 〈◊〉 his love o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 8. the oath Gods irrevocaâ—â—e promise proceeding from â—grace of which there is often that by two immuâ—able things in which it was impossible for God â—o 〈◊〉 â—ee might 〈◊〉 a strong consolation Heb. 6. 17 18. ser 〈…〉 in Greeke and Chaldee ser 〈…〉 oâ— bo 〈…〉 A figure of our deliverance from these 〈◊〉 of â—â—nne and of men Ioh. 8. 34. 36. 〈◊〉 6. 14. 16 〈◊〉 〈◊〉 20. 1 Gor. 7. 〈◊〉 3. Vers. 9. Know therefore Hebr. And thou shalt know so in v. 11 See the notes on Gen. 31. 44. that love him see the notes on Exod. 20. 6. Vnto this
follow them See Exod. 23. 33. As the nations were to be destroyed so their idolatrous service was to be abolished that none of their customes should be retained in Israel How did Heb. How will that is how use they to serve Hereupon the Hebrewes say Thou maist not inquire or aske concerning the way of the service of an idoll how it is although thou serve it not for this thing 〈…〉 to turne after it and to doe as they doe Maimony treat of Idolatry ch 2. sect 2. will I doe not unto idols but to the Lord as the next verse manifesteth So not onely the worship of false gods but false or idolatrous worship of the true God is here forbidden and all imitation of Idolaters is condemned So in Levit. 18. 3. Vers. 31. every abomination the Chaldee expoundeth every thing that is abominable before the Lord in Greeke the abominations which the Lord hateth to their gods the Chaldee expounds it to their idols This one particular of burning their children is named all other being implyed because herein they shewed most zeale and love as Abraham for sacrificing his sonne at Gods command is highly commended Gen. 22. 12. and Israel when they would shew themselves most studious to please the Lord inquired about giving the fruit of their body for the sinne of their soule Mich. 6. 7. and sometime practised this abomination Psal. 106. 37 38. Ezek. 23. 37 39. But God here condemneth the most fervent devotion of Idolaters Vers. 32. Every word or thing in Chaldee every commandement Hereby God appointeth his owne word and law to bee the onely rule of his service without imitating the customes of others or devising any thing of their owne So in Levit. 18. 4. Deut. 4. 1 2. CHAP. XIII 1 The Prophet that inticeth to idolatry though he give signes which come to passe must not bee hearkened unto but put to death 6. The brother childe wife or friend that inticeth to idolatry must not bee bearkened unto spared or concealed but stoned to death 12 The citie that revolteth to serve other gods after due inquiry must bee smitten with the sword men and beasts utterly destroyed the spoiles burned the citie ruined for ever and none of that execrable thing reserved IF there arise in the middest of thee a Prophet or a dreamer of dreames and hee give unto thee a signe or a wonder And the signe commeth or the wonder which hee spake unto thee saying Let us go after other gods which thou hast not known serve them Thou shalt not hearken unto the words of that Prophet or unto that dreamer of a dreame for Iehovah your God tempteth you to know whether you be the lovers of Iehovah your God with all your heart and with all your soule After Iehovah your God shall yee walke and him yee shall feare and his commandements shall ye keepe and his voice yee shall obey and him you shall serve and unto him shall ye cleave And that Prophet or that dreamer of a dreame shall be put to death because hee hath spoken revolt against Iehovah your God which brought you forth out of the land of Egypt and redeemed thee out of the house of servants to thrust thee out of the way which Iehovah thy God commanded thee to walke therein and thou shalt put away the evill from the middest of thee If thy brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome or thy friend which is in thine owne soule entise thee in secret saying Let us goe and serve other gods which thou hast not knowne thou nor thy fathers Of the gods of the peoples which are round about you nigh unto thee or farre off from thee from the one end of the earth even unto the other end of the earth Thou shalt not consent unto him nor hearken unto him neither shall thine eye spare him neither shalt thou pitty neither shalt thou conceale him But killing thou shalt kill him thine hand shall be first upon him to put him to death and afterwards the hand of all the people And thou shalt stone him with stones and he shall die because hee hath sought to thrust thee away from Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants And all Israel shall heare and feare and shall doe no more as this evill thing in the middest of thee If thou shalt heare say in one of thy cities which Iehovah thy God giveth to thee to dwell there saying Certaine men the sons of Belial are gone out from the middest of thee and have thrust away the inhabitants of their citie saying Let us goe and serve other gods which yee have not knowne Then shalt thou enquire and shalt search and shalt aske diligently and behold if it be truth the word certaine this abomination is done in the middest of thee Smiting thou shalt smite the inhabitants of that citie with the edge of the sword utterly destroying it and all that is therein and the cattell thereof with the edge of the sword And all the spoile of it thou shalt gather into the middest of the street thereof and shalt burne with fire the citie and all the spoile thereof everie whit to Iehovah thy God and it shall be an heape for ever it shall not bee built againe And there shall not cleave to thy hand ought of the cursed thing that Iehovah may turne from the burning of his anger and may give unto thee tender mercies and may have tender mercie on thee and multiplie thee as hee hath sworne unto thy fathers When thou shalt obey the voice of Iehovah thy God to keepe all his commandements which I command thee this day to doe that which is right in the eies of Iehovah thy God Annotations IF there arise or when there shall stand up by which word is signified the open and bold cariage of deceivers Moses having from the first commandement taught the doctrine of one only God whom wee should in faith love and obedience have to bee ours and give our selves to him and from the second commandement taught the right way of serving this God according to his owne word doth now from the third commandement teach to beware of the abuse of Gods name and word unto vanity heresie or idolatry and so generally warneth Israel to take heed lest they transgressed the first and second commandements by the breach of the third in the middest of thee speaking to Israel amongst whom many false prophets did arise 2 Pet. 2. 1. Vnto which danger all Churches are subject as it is said Moreover of your owne selves shall men arise speaking perverse things Act. 20. 30. a Prophet a publike seducer touching whom hee giveth warning first as afterwards of the private in v. 6. c. What a Prophet signifieth is noted on Gen. 20. 7. and Exod. 7. 1. dreames this was one of the waies by which prophesie came of old
and all other like things Particularly it may be applied to Gods counsell concerning the Israelites in punishing and casting them off for their sinnes and afterward calling a remnant of them which the Apostle treating of in Rom. 11. saith O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his waies past finding out Rom. 11. 33. The Hebrew Nistaroth here used sometime meaneth secret sinnes as Psal. 19. 13. Vnto which some of the Hebrewes referre this speech that secret sinnes God will punish but open sinnes are for men to punish Chazkuni on Deut. 29. so Ionathan in Thargum explaineth it Hidden sinnes are manifest before the Lord our God and hee will take vengeance on them c. and the things revealed or but open or manifest things belong to us and to our sonnes upon which last words the Hebrew text hath extraordinary pricks to stir up attention to the matter here spoken as it is indeed worthy of all observation for it teacheth the continuall duty of Gods people in all ages to learne his law to doe the same and to have care that true religion may bee continued among their posterity The Hebrewes say Every man of Israel is bound to learne the Law be he poore or rich be he in health of body or under chastisements be he young or old and decrepit though he be so poore that he lives on almes yea though he have wife and children he is bound to set himselfe a time to leanne the Law by day and by night as it is said and thou shalt meditate therein day and night The great wise men of Israel some of them were hewers of wood and some drawers of water and some blinde notwithstanding they imployeth themselves in learning the Law day night How is a man bound to learne the law Vntill the day of his death as it is said and lest they depart from thine heart all the daies of thy life Deut. 4. 9. and all the while that he imployeth not himselfe in learning he forgetteth Maimony in Thalmud Torah chap. 1. sect 8 9 10. CHAP. XXX 1 Great mercies promised to the repentant sinners 11 The commandement is manifest and wordneere 15 Life and death are set before them with an exhortation to chuse life ANd it shall be when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt cause them to returne unto thine heart in all the nations whither Iehovah thy God hath driven thee And thou returne unto Iehovah thy God and shalt hearken to his voice according to all that I command thee this day thou and thy sonnes with all thine heart and with all thy soule Then Iehovah thy God will returne thy Captivity and have compassion upon thee and will returne gather thee from all the peoples whither Iehovah thy God hath scattered thee If any of thine bee driven out unto the outmost part of the heavens from thence will Iehovah thy God gather thee from thence will he take thee And Iehovah thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and hee will doe thee good and multiply thee above thy fathers And Iehovah thy God will circumcise thine heart and the heart of thy seed to love Iehovah thy God with all thine heart and with all thy soule that thou maiest live And Iehovah thy God will put all these curses upon thine enemies and upon thy haters which persecuted thee And thou shalt returne and hearken to the voice of Iehovah and do all his commandemēts which I command thee this day And Iehovah thy God will make thee plenteous in every worke of thine hand in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy land for good for Iehovah will returne to rejoyce over thee for good as hee rejoyced over thy fathers If thou shalt hearken unto the voice of Iehovah thy God to keepe his commandements his statutes that which is written in this booke of the law if thou shalt returne unto Iehovah thy God with all thine heart and with all thy soule For this commandement which I command thee this day it is not hidden from thee neither is it far off It is not in the heavens to say Who shall goe up for us to the heavens and take it for us and cause us to heare it that wee may doe it Neither is it beyond the sea to say Who shall goe over to beyond sea for us and take it for us and cause us to heare it that wee may doe it But the word is very nigh unto thee in thy mouth and in thy heart to doe it See I have set before thee this day life and good death and evill In that I command thee this day to love Iehovah thy God to walke in his waies and to keepe his commandements and his statutes and his judgments that thou maist live multiply and Iehovah thy God may blesse thee in the Land whither thou goest in to possesse it But if thine heart turne away and thou wilt not heare but shalt be drawne away and bow downe thy selfe to other gods and serve them I denounce unto you this day that perishing yee shall perish yee shall not prolong your daies upon the land which thou art passing over Iordan to goe in thither to possesse it I take the heavens and the earth to witnesse against you this day life and death I have set before thee the blessing and the curse therefore chuse thou life that thou maist live thou and thy seed To love Iehovah thy God to hearken to his voice and to cleave unto him for hee is thy life and the length of thy daies to dwell upon the land which Iehovah sware unto thy fathers to Abraham to Isaac and to Iakob to give unto them Annotations THese things Hebr. these words that is things before spoken of Here follow promises of grace in Christ to repentant and beleeving sinners the blessing that is as the Chaldee explaineth it the blessings and the curses After the experiment of the Law and weakenesse thereof that it cannot keepe men in the state of blessednesse nor deliver them from the curse they are as by a Schoolemaster brought unto Christ Gal. 3. 24. Rom. 8. 3 4. have set Hebr. have given So in v. 15. and 19. cause them to returne or reduce bring againe to thine heart that is call to minde consider seriously So in Deut. 4. 39. This is the beginning of repentance and turning to the Lord by calling to minde their sinnes and Gods words and workes as in 1 King 8. 46 47. If they sinne against thee c. and thou bee angry with them and deliver them to the enemy c. If they shall make it returne to their heart in the land whither they were caried captives and returne and make supplication unto
creating and advancing him as in v. 6. lightly esteemed or vilely and foolishly despised Hebr. jenabbel of Nabal foolish as he called them in v. 6. The Chaldee expounds it hee provoked to anger the Rocke the mighty God Christ as vers 4. So the Greeke translateth he departed from God his Saviour Vers. 16. provoked him to jealousie or made him jealous that is exceeding angry for jealousie is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. strange gods the Chaldee explaineth it the service of Idols or idolatry So in Psal. 78. 58. they provoked him to jealousie with their graven images And in 1 King 14. 22 23. the Iewes provoked him to jealousie with their sinnes c. for they also built them high places and images c. And this is the second part of their sinne to turne to idols and devils abominations that is abominable idols or false gods and other sinnes as Levit. 18. 26 27. Deut. 7. 25. 2 King 23. 13. Vers. 17. to devils that waste and destroy man-kinde as their name Shedim here signifieth see Levit. 17. 7. and these are in this respect opposed to God who maketh and saveth his people v. 15. So Ieroboams calves are called Devâ—ls 2 Chron. 11. 15. and all the Gentiles idols are Devils 1 Cor. 10. 20. and Antichrists Revel 9. 20. And unto devils the Israelites sacrificed their sons their daughters when they sacrificed them unto the Idols of Canaan Psal. 106. 37 38. whom they knew not had no knowledge or experience of any good from them or gods which knew not them that is had done them no good as on the contrary the true God saith I did know thee in the wildernesse Hos. 13. 5. where the Chaldee explaineth I supplied their necessities came lately up Hebr. came from neere that is from neere time which when it is spoken of a thing past meaneth lately when of a thing to come it meaneth shortly as in Ezek. 7. 8. were not afraid with horrour lest they should be hurt by them So the originall word properly signifieth and therein differeth from that feare or reverence which we owe to the true God Hee meaneth that they were such Gods as could neither doe good nor evill as is said in Ier. 10. 5. Bee not afraid of them for they cannot doe evill neither also is it in them to doe good Vers. 18. the Rocke that is as the Greeke saith the God and the Chaldee the strong Feare that is the strong God see v. 4. begat thee with the word of truth that thou shouldst be a kinde of first-fruits of his creatures as Iam. 1. 18. The Chaldee expoundeth it created thee which may also bee applied to creating in Christ Iesus unto good workes as Ephes. 2. 10. unmindfull in Greeke hast forsaken this the word following hast forgotten sheweth their long continuance in their sin wherof God complaineth by the Prophet My people have forgotten me daies without number Ier. 2. 32. And is not only forgetfulnesse in minde but in affection and action as when they made a Calfe in the wildernesse they forgat God their Saviour Ps. 106. 19. 21. So God when he will punish them threatneth I will utterly forget you and forsake you Ier. 23. 39. Hereupon he saith Remember these O Iakob and Israel for thou art my servant I have formed thee thou art my servant O Israel shew not thy selfe forgetfull of mee Esay 44. 21. that formed thee or that brought thee forth in Greeke that nourished thee in Chaldee that made thee God is here likened to a father that begat and a mother that bare or brought forth both which do set forth his love and the worke of his grace Vers. 19. saw the Chaldee saith it was revealed before the Lord. God the Iudge first taketh notice of the sinne as in Gen. 18. 20 21. contemptuously abhorred or loathed despised as loathsome which the Greeke expresseth by two words he was jealous or fervent and he was provoked the Chaldee his anger was strong This word which is commonly used for mens contemptuous provoking or despighting of God is here and in Lam. 2. 6. applied to God his despising and loathing of sinne and sinners the provoking or the angering the indignation or griefe caused by his sons and daughters that is by them which had beene his children by his gracious calling of them and would seeme so to be still but their spot was not such as his childrens v. 5. Vers. 20. will hide my face the Chaldee expounds it will take away my divine presence It meaneth also the withdrawing of his favour therefore his children often praied against this Psal. 27. 9. and 102. 2 3. Exod. 33. 15 16. And when God threatneth judgment to his people he saith I will shew them the backe and not the face in the day of their calamity Ier. 18. 17. And here their punishment is answerable to their sinne as they first withdrew their love and obedience from God so he withdrew his presence and grace from them that though they sought him they should not finde him Prov. 1. 28. The contrary is promised to the faithfull They shall see his face Rev. 22. 4. will see and let others see as the Greeke saith I will shew what shall be to them at the last Now the last end of sinners if they convert not is their destruction Psal. 73. 17 18. Prov. 14. 12 13. and 23. 32. very froward Hebr. a generation of frowardnesses or of perversities that is a most froward and perverse people This word Paul useth of heretickes Tit. 3. 11. no faith no firmnesse truth or stability for faith hath the name of stedfastnesse see the notes on Exod. 17. 12. Vers. 21. not god or no god a prophesie of the rejection of the Iewes with the cause thereof They left the Lord their God and tooke another so they made him jealous and angry the Lord also will leave them and take another people so they shall bee provoked their vanities that is as the Greeke translateth their idols or as the Chaldee expounds it their service of idols So Idols are called vanities Ier. 8. 19. and 14. 22. 2 King 17. 15. because they are nothing 1 Cor. 8. 4. not a people or no people that is by the Gentiles which now are not my people whom I will call to my faith and obedience by the Gospell whereby the Iewes shall have occasion of jealousie and anger So Paul expoundeth this in Rom. 10. 19 c. And in 1 Pet. 2. 10. which in time past were not a people but are now the people of God And in Hos. 1. 10. In the place where it was said unto them Yee are not my people there it shall bee said unto them Yee are the sonnes of the living God Thus God threatneth to take his Kingdome from the Iewes and give it to the Gentiles a foolish nation and therefore vile and despised so this is a reward of
of her odours better than all spices the smell of her garments as the odour of Lebanon shee being perfumed with myrrh and incense and all spices of the merchant Song 4. 10 11. and 3. 6. yet Christ himselfe is more odoriferous even wholly delectable for God hath not given him the spirit by measure Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull for all his delight is in them Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters These the Chaldee interpreteth Countries of Kingdomes among thy precious ones that is with thy honourable women or in thy preciousnesse that is are in thy precious honourable ornaments or palaces set is the Queene or maried Queene the wife is placed at thy right hand that is in the most honourable place 1 King 2. 19. The Chaldee referreth this to the Booke of the Law at the right hand of the King The word Shegal is used here and Neh. 2. 6. Dan. 5. 23. for the Kings wife the Queene in fine gold that is as the Greeke explaineth it cloth of fine or glistering gold called Cethem a speciall name for the most pure and splendent gold Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam Ps. 16. 1. of Ophir that is out of the land of Ophir who was the son of Iektan the son of Shē the son of Noach Gen. 10. 29. who dwelt in a part of India of him the countrey was called Ophir from thence was much Cethem or fine gold brought to Iudea and other coasts as appeareth 1 King 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir Iob 22. 24. Vers. 11. Heare O daughter Hee speaketh to the Queene fore-mentioned siguring the church or heavenly Ierusalem the Lambs wife Rev. 21. 9 10 c. And so the Chaldee paraphraseth Heare O congregation of Israel the law of his mouth and see his marvellous workes and bow thine eare to the words of the Law and forget the evill workes of the wicked of thy people and the house of Idols whom thou servedst in thy fathers house and thy fathers house As man and wife must leave their parents to cleave each to other Gen. 4. 24. and 31. 14. so must wee leave all to cleave unto Christ Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty will delight him-selfe in thy fairenesse thy sanctitie set forth in Song 1. 14. and 2. 14. and 4. 1 c. So the King is tied in the rafters Song 7. 5. and bow downe or therefore worship thou him Vers. 13. the daughter of Tyrus that is the people or Common-wealth of Tyre as daughter of Sion Psal. 9. 15. So the Chaldee expoundeth it They that dwell in the fort of Tyrus Tyre or Tyrus in Hebrew Tsor which signifieth a Rocke or Fortresse was a strong city appertaining to the tribe of Aser Ios. 19. 29. but possessed still by the heathens whose King Hiram became friend to David 2 Sam. 5. 11. and to Solomon his sonne 1 King 5. 1 2 c. yet afterwards Tyrus remembred not the brotherly covenant Amos 1. 9. but rejoyced at the desolation of Ierusalem Ezek. 26. 2. banded it selfe with other enemies against Israel Psal. 83. 8. was wasted of Nebuchadnezar King of Babel by Gods judgement 70. yeares Esai 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times and then had still Hercules for their chiefe God 2 Mac. 4. 18 19. This one city Tyre is here named in stead of other nations because it was the chiefe citie of traffique in the world being an I le in the sea whose merchandize and magnificence the Prophet largely describeth Ezek. 27. her merchants were princes her chapmen the nobles of the world Esai 23. 8. shee heaped up silver as dust and gold as the mire of the streets Zach. 9. 3. Of the subjection here prophesied which they should yeeld unto the Church we may see it fulfilled in the new Testament where many that dwelt about Tyre and Sidon flocked after Christ Mark 3. 8. and he resorted into their borders Mark 7. 24. and by their readinesse hee upbraided the backwardnesse of the Iewes Mat. 11. 20 21. and afterwards in the Apostle◠dayes there was a Church of zealous Christians in that city Act. 21. 3 4 5 c. See also Psal. 87. 4. carnestly beseeke thy face shall instantly pray or sue unto thee O Queene The originall word naturally signifieth to make sicke or sory and being joyned with the word face which oft is used for anger it meaneth to abate the anger by importunate praier and by humble sute to prevaile So after Psal. 119. 58. rich of the people the wealthy among them meaning of the Tyrians which were a wealthy nation and generally other peoples See Esa. 60. 1 3 5 11. and 49. 23. Rev. 21. 24 26. where the riches and honour of the Gentiles are brought to the Church Vers. 14. glorious within or honourable inward in the heart adorned with faith hope love c. or in the inner man as Eph. 3. 16. Here the Chaldee maketh this paraphrase Every thing that is praise-worthy faire to be desired the wealth of countries and treasuries of Kings which are laid up within shall they offer for oblations before the King and gifts unto the Priests whose garments are woven with fine gold purled works or grounds closures of gold such as precious stones are set in Exod. 28. 11 14. Compare also herewith Ezek. 16. 13. Vers. 15. In embroideries with broidered or needle wrought garments Hereby is meant the varietie of graces and embroidery of the spirit So Ezek. 16. 10. Vers. 17. In stead of thy fathers Here the Hebrew is of the masculine gender so these words are spoken to the King Though sometime the masculine is used in speech of women as Num. 27. 7. So lahem 1 King 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes thy children shall succeed meaning either all Christias that by the immortall seed of the word are begotten to Christ his Church he being the father this the mother of vs all Isa. 9. 6. Gal. 4. 26. or in speciall the Apostles may be intended See Heb. 2. 13. shalt put them shalt place constitute or appoint them for Princes As all Christians are called Kings Rev. 1. 6. and 5. 10. Or in speciall by the Fathers may be meant the 12 Patriarchs by the sonnes the 12 Apostles succeeding them as the heavenly Ierusalem hath at the 12 gates the names of the 12 tribes and in the foundations of the wall the names of the lambes 12 Apostles Rev. 21. 12 14. which Apostles were sent into all the nations of the world Mat. 28. 19. to goe and bring forth fruit and their fruit to remaine Ioh. 15. 16. Like this is the promise made for Sarah that Kings of peoples should come of her
and soule See Psal. 23. 4. Esa. 49. 9. and 9. 2. Mat. 4. 15. Luk. 1. 79. affliction as with cords and fetters see Iob 36. 8 9 c. Vers. 16. barres that is all the most strong hinderances so Isa. 45. 2. Vers. 17. Fooles evill disposed persons so named of their unadvised rashnesse see Psal. 38. 6. are afflicted or bring affliction on themselves Vers. 18. soule that is appetite see the like in Iob 33. 20. and the contrary in Psal. 78. 18. gates that is imminent perill of death see Psal. 9. 14. Iob 33. 22. Vers. 20. healeth them example in Hezekiah 2 King 20. 1. 4 5 7. and the contrary in Asa 2 Chron. 16. 12 13. for God woundeth and healeth Deut. 32. 39. Hos. 6. 1. Iob 33. 19 24. corruptions that is corrupting diseases or corrupting graves whereinto they are ready to come see Psal. 7. 16. Iob 33. 28 30. Vers. 22. of confession that is thank-offerings see Psal. 50. 14. Vers. 23. doe labour that is occupie or get their living so Rev. 18. 17. Vers. 25. raiseth up or maketh stand which noteth also the continuance of the storme See an example Ion. 1. 4. Vers. 29. he setteth or restoreth firme See Mat. 8. 26. Ion. 1. 15. Vers. 30. because they or when they that is the waves Vers. 32. the sitting or the Assise session of the Elders or Senators the governours of the people whom the Chaldee calleth Wise men And from this Psalme and this verse of it the Hebrewes have this Canon Foure must confesse unto God The sicke when he is healed the prisoner when he is released out of bonds they that goe downe to sea when they are come up to land and waifaring men when they are come to the inhabited land And they must make confession before ten men and two of them wise men Psal. 107. 32. And the manner of confessing and blessing is thus He standeth among them and blesseth the Lord the King eternall that bounteously rewardeth good things unto sinners c. Maimony in Misr treat of Blessings chap. 10. sect 8. Vers. 33. He putteth rivers that is hee turneth watry fruitfull places to a dry barren desart Rivers here as waters in Isa. 32. 20. Eccles. 11. 1. are put for most fertile grounds as wildernesse for a dry barren ground Deut. 8. 15. issues that is places where water-springs are thirstinesse that is a thirsty dry land Vers. 34. saltnesse that is a salt barren land so Ier. 17. 6. Iob 39. 6. for salt causeth barrennesse Deu. 29. 23. Iudg. 9. 45. The Chaldee paraphraseth The fruitfull land of Israel he layeth waste like Sodom which was overthrowne for the evill of them that dwelt therein Vers. 35. land of drought that is a dry barren land compare Isa. 41. 18. Vers. 37. yeeld fruitfull revenue Heb. make fruit of revenue or increase see Psal. 1. 3. Vers. 39. And they are that is And againe when he curseth them they are minished c. the contrary to the former blesseth is to bee understood as in the Law Deut. 28. 4 18. Or as the Chaldee expoundeth it And when they sinne they are diminished restraint either of libertie by imprisonment as Isa. 53. 8. or of any blessing Vers. 40. contempt a base contemptible estate so Iob 12. 21. deformed wildernesse or wilde ground unordered so Iob 12. 24. Vers. 41. raiseth up or setteth in a high place safely so 1 Sam. 2. 8. Psal. 1 13. 7 8. Vers. 42. all injurious evill that is all evill persons that deny Gods providence or blame his administration shall have their mouthes stopped so Iob 5. 16. and so pride is for proud persons Psal. 36. 12. Vers. 43. Who is wise a complaint how few there be that marke these things and an intimation that every wise man will observe them so Hos. 14. 10. Ier. 9. 12. and they shall or as before who will understand PSAI. CVIII David incourageth himselfe to praise God 6 He praieth for Gods assistance according to his promise 11 His confidence in Gods helpe A Song a Psalme of David O God mine heart is firmely prepared I will sing and sing Psalme yea with my glory Raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Tehovah and will sing Psalmes to thee among the Nations That thy mercy is great above the heavens and thy truth unto the skies Be thou exalted over the Heavens O God and over all the earth thy glory That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will bee glad I shall divide Shechem and measure the vally of Succoth Gilead shall be mine Manasseh mine and Aephrajim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Edom I shall cast my shooe over Palestina I will shout Who will leade mee along to the city of strong defence who will conduct me into Edom Wilt not thou O God which hadst cast us away and wouldst not goe forth O God in our hosts O give thou us helpe from distresse for false vanitie is the salvation of man Through God wee shall doe valiantnesse and hee will tread downe our distressers Annotations YEa with my glorie that is with my soule and tongue as Psal. 16. 9. or Yea my glory to wit shall sing This Psalme is composed of the 57. Psalme from the 8. verse to the end and of the 60. Psalme from the 7. verse to the end see the Annotations there Vers. 7. answer me or us see Psal. 60. 7 c. Vers. 14. valiantnesse that is valiantly and so prevaile as Balaam prophesied Numb 24. 18. PSAI. CIX David complaining of his slanderous enemies under the person of Iudas devoteth them 16 He sheweth their sinne 21 Complaining of his owne miserie he prayeth for helpe 29 He promiseth thankefulnes To the Master of the Musicke a Psalme of David O God of my praise cease not as deafe For the mouth of the wicked one and the mouth of deceit are opened against me they have spoken with me with a tongue of falshood And with words of hatred have they compassed meabout and warred against me without cause For my love they are adversaries to me and I give my selfe to prayer And they put upon me evill for good and hatred for my love Set in office over him the wicked one and let the adversary stand at his right hand When he shall be judged let him goe forth wicked and his prayer be to sinne Let his dayes be few his office let another take Let his sonnes bee fatherlesse and his wife a widow And let his sonnes wandering wander and beg and seeke out of their desolate places Let the Creditor insnare all that he hath and let strangers make spoile of his labour Let there bee none extending mercy to him and let there be none shewing favour to his fatherlesse children Let his posterity be appointed to cutting off in
to shine upon thy servant and learne mee thy statutes 136. Rivers of waters runne downe mine eyes because they observe not thy law 137. Iust art thou Iehovah and righteous thy judgements 138. Thou hast commanded the justice of thy testimonies and faithfulnesse vehemently 139. My zeale suppresseth me because my distressers have forgotten thy words 140. Thy saying is fined vehemently and thy servant loveth it 141. I am small and despised thy precepts I have not forgotten 142. Thy justice is a justice for ever and thy law is the truth 143. Distresse and anguish have found me thy commandements are my delights 144. The justice of thy testimonies is for ever make me to understand that I may live 145. I have called with the whole heart answer me Iehovah I will keepe thy statutes 146. I have called upon thee save thou me and I wâ—l observe thy testimonies 147. I have prevented in the twilight and cried I hopefully waited for thy word 148. Mine eyes have prevented the night-watches to meditate in thy saying 149. Heare my voice according to thy mercy Iehovah according to thy judgement quicken thou me 150. They draw neare that follow after a mischievous purpose they are farre off from thy law 151. Neare art thou Iehovah and all thy commandements are truth 152. Of old I have knowne of thy testimonies that thou hast founded them forever 153. See mine affliction and release me for I have not forgotten thy law 154. Plead my plea and redeeme mee according to thy saying quicken thou me 155. Salvation is farre from the wicked because they seeke not thy statutes 156. Thy tender mercies are many O Iehovah according to thy judgements quicken thou me 157. Many are my persecutors and my distressers from thy testimonies I have not declined 158. I saw unfaithfull transgressours and was grieved for that they observed not thy saying 159. See that I love thy precepts Iehovah according to thy mercy quicken thou me 160. The beginning of thy word is truth and for ever is every judgement of thy justice 161. Princes have persecuted me without cause for thy word mine heart doth stand in awe 162. I am joyfull for thy saying as one that findeth much spoile 163. Falsehood I hate and I abhorre thy law I doe love 164. Seven times in a day doe I praise thee for the judgements of thy justice 165. Much peace is to them that love thy law and to them is no stumbling-blocke 166. I have hoped for thy salvation Iehovah and have done thy commandements 167. My soule hath observed thy testimonies and I love them vehemently 168. I have observed thy precepts and thy testimonies for all my wayes are before thee 169. Let my shouting crie come neare before thee Iehovah according to thy word give thou me understanding 170. Let my supplication for grace come before thee according to thy saying deliver thou mee 171. My lips shal utter praise when thou hast learned mee thy statutes 172. My tongue shall resound thy saying for all thy commandements are justice 173. Let thine hand be to helpe me for I have chosen thy precepts 174. I have longed for thy salvation Iehovah and thy law is my delights 175. Let my soule live that it may praise thee and let thy judgments help me 176. I have strayed like a lost sheepe seeke thou thy servant for I have not forgotten thy commandements Annotations PErfect in way intire or unblemished in their state or conversation See Ezek. 28. 15. Psalm 1. 1. Vers. 2. seeke him with hope and trust as the word also importeth Esay 11. 10. with Rom. 15. 12. See also Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. The Chaldee translateth seeke his doctrine Vers. 3. Also they c. the Greeke turneth it thus For not they that worke iniquitie doe walke in his wayes Vers. 4. to be observed or for men to observe See the notes on Psal. 36. 3. Vers. 5. O that or My wishes are that c. The Chaldee expounds it It is good for me that I have directed my waies Vers. 8. very much or unto vehemencie vehemently that is utterly a like prayer is against Gods anger Esay 64. 9. Or it may here have reference to the former I will keepe thy statutes with vehemencie if thou forsake me not Vers. 10. let me not wander oâ— make mee not to erre in Greeke repell me not Vers. 14. as above as that which is superiour to all riches or as for all abundant wealth Vers. 16. delight or solace recreate my selfe Vers. 18. Vncover or unveile that I may or and I shall so after in this and other Psalmes often See Psal. 43. 4. Vers. 19. in the earth or in the land See Psal. 39. 13. Vers. 20. sor desire or with desiring or to desire as the Greeke saith my soule coveteth to desire A like forme of the Hebrew word is in Ierem. 31. 12. Vers. 23. spake or talked of me spake largely and freely See the word in this forme Ezek. 33. 30. Vers. 24. men of my counsell that is my counsellours they with whom I consult So in Esay 40. 13. man of his counsell is turned in Greeke Sumboâ—los Rom. 11. 34. that is Counsellour Vers. 25. quicken me or spare my life as Ios. 9. 15. Vers. 26. answeredst me which the Chaldee expoundeth acceptedst my prayer Vers. 27. and I will or that I may as vers 18. and 33. Vers. 28. droppeth to wit teares that is weepeth as Iob 16. 20. raise up or confirme stablish as vers 38. and 106. Vers. 30. of faithfulnesse or faith that is a sure and faithfull way proposed to wit before me as Psal. 16. 8. Vers. 32. inlarge that is amplifie and increase with wisdome as 1 King 4. 29. as to want an heart is to be foolish Prov. 9. 4. or with comfort as Isa. 60. 5. or love as 2 Cor. 6. 11. Vers. 33. to the end Greeke continually some turne it for rewards as after the Greeke doth vers 112. The Hebrew properly is the heele or foot-sole figuratively the end and sometime reward see Psal. 19. 12. that I may or and I shall keepe c. So vers 34. Vers. 37. Turne away or Make passe transferre so vers 39. from seeing or that they see not Psal. 69. 24. and 66. 18. Vers. 38. Confirme or raise up that is performe and doe it as 2 Sam. 7. 25. and that continually as Deut. 27. 26. with Gal. 3. 10. So to confirme words 2 King 23. 3. is â—o doe them 2 Chron. 34. 31. which that is which servant is given or addicted to thy feare or which word is given for the feare of thee that thou mayest be feared Vers. 41. come that is be performed as Iudg. 13. 12. Vers. 42. answer Hebr. answer him word that is returne him answer as this phrase importeth 2 Sam. â—4 13. 1 King 20. 9. and 12. 16. so Prov. 27. 11. Or answer him the matter Vers. 43. very much or unto vehemencie vehemently as
I am sicke of love Song 5. 8. And that soth is the Churches estate sometimes appeareth by Song 3. 1. 2. c. and 5. 6. And as love is one of the strongest affections Song 8. 6. 7. so the sicknesse which commeth it doth sore afflict and weaken the person as may be seene in that evill example of Amnon sicke of love for his sist 〈…〉 T 〈…〉 ar 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart by feeling the wrath of God due to us for finne and curse of his law Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. whereupon it is said The inhabitant shall not say I am sicke the people that dwell therein shall be forgiven their iniquity Esay 33. 24. and afflictions laid upon us for our humiliation Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. 10. 6. Lament 3. 17. 18. Amos 6. 6. in which Christ sometimes as it were hideth himselfe from us Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick seeking for the Physitian and is in the way to health for they that are whole need not a Physitian but they that are sicke Matt. 9. 12. And such as feele not their death in sin will not come unto Christ that they may have life Iohn 5. 40. who healeth all our sicknesses Psal. 103. 3. as he himselfe was a man of sorrowes and acquainted with sicknesse Esay 53. 3. Vers. 6. His left hand understand is under my head or prayerwise let it be under mine head The Church by faith beholdeth the helpe of Christ himselfe in the ministery of his Word and Spirit sustaining her outwardly and inwardly as with the left and right hand upholding her head folding about and comforting her heart as a loving husband doth his wife in her sorrow and sickness as the Apostle saith the Lord doth nourish and cherish his Church Ephes. 5. 29. The like speech is repeated in Song 8. 3. under my head as a pillow to rest upon By sinnes and afflictions the whole head is sicke and the whole heart faint Esay 1. 5 By the righteousnesse of Christ and consolations of his Spirit our 〈◊〉 are forgiven and our consciences comforted 1 Iohn 2. 12. 〈◊〉 〈…〉 Rom. 14. 17. This grace is felt when by the ministration of the Word the flagons and apples forementioned in vers 5. are applyed to the repentant beleeving sinner who saith when his flesh and his heart is consumed and faileth The Rock of my hart and my portion is God for ever Psalme 73. 26. his right hand which teacheth him fearfull things Psalm 45. 5. so both his hands even all that Christ is his Godhead and Manhood his life death resurrection ascension his weaknesse power and glory are imployed for the comfort and salvation of his Church doth imbrace me or let imbrace me or will imbrace me it is a speech of faith or prayer as in Chap. 1. 2. Let him kisse me concerning the fruition of Christs love and graces For to imbrace or fould the armes about one is as kissing a signe of love Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wisedome of God Prov. 4. 78. This commendeth the love of Christ that leaveth not his Church in her sicknesse sinnes and infirmities but commeth to her comforteth and sustaineth her with his owne hands in manifestation of all love compassion and kindnesse and joyeth in her as the bridegroome rejoyceth over the Bride Esay 62. 5. and keepeth her safe from evill It setteth forth also the Churches faith and thankfulnesse which seeth Christ present in his doctrine and ordinances and his Ministery as if he were crucified before her Gal. 3. 1. and rejoyceth before others for his love and help 2 Cor. 1. 3. 4. 5. c. Vers. 7. I adjure you that is I earnestly charge you with an oath for which if you breake it you shall be guilty of punishment This seemeth to be the speech of the Church here as it is also after in ch 3. vers 5. and ch 8. v. 4. to the daughters of Ierusalem her friends of whom see chap. 1. 5. An adjuration and a curse are much of like nature and one is sometime put for another see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech by the Roes here may be understood yee that are by the Roes yee which feed your flockes abroad in the fields where the Roes and Hindes runne or abide with the Roes or with the Hindes of the field Some take it as if the oath were by them which cannot bee but unproper and figurative seeing oathes and adjurations are by the name of God onely Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field and have the notation of their names of armies and powers and by wilde beasts the nations of the world are often signified which were not of the Lords fold among his sheepe so that the daughters of Ierusalem Gods elect being with and among them are charged and it may bee figuratively by them as the instruments by whom God would punish them if they kept not this charge to beware that they troubled not her Love Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration may signifie the swiftnesse of Gods judgements on them that shall so doe These creatures are also mentioned when speech is of love betweene man and wife as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. that as the males and females of these beasts doe dearly love one another so is the unfeigned love betweene man and wife and betweene Christ and his Church And hereunto this speech may have respect the rather for that after in verse 9. shee likeneth Christ to a Roe or a yong Hart. And as the heavens earth stones c. are called to witnesse against men if they sinne Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre and if ye stirre up or if ye awake and if yee wake up they are both words of one signification save that they differ in forme and being both referred to the Love after mentioned they meane a stirring up or disquieting much or little But the former may have reference to the daughters of Ierusalem that they themselves stirre not in this peace and quietnesse of Christ and his Church the latter if ye stirre up is referred to the Love that it be not disquieted And the word If used in oaths and adjurations is a prohibition upon penalty see that ye stirre not as in Gen. 21. 23. sweare unto me here by God if thou
shalt lye unto mee that is that thou wilt not lye and in Marke 8. 12. if a signe be given which is explained in Matt. 16. 4. a signe shall not be given Stirring is opposed unto quietnesse or sitting still and unto sleepe and rest Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. 4. 1. and the Lord is said then to stir up or awake when he delivereth his Church out of troubles Psalme 78. 65. 66. and the Church then stirreth up the Lord when it earnestly prayeth for such deliverance Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrewes understand it so here but apply it to the deliverance of Israel out of Aegypt which might not bee untill the time appointed of God and if we take it in this sense the daughters of Ierusalem are charged to suffer affliction for and with Christ in faith and patience unto the comming of the Lord Iam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring or otherwise through feare and unbeleefe a figure wherof may be seene in Christs sleeping in the storme and the disciples waking him Marke 4. 37. 40. But it may be applyed unto the stirring and provoking of Christ by sinne for which he often departeth from his people and chasteneth their transgressions Exod. 23. 20. 21. Esay 59. 2. and 63. 10. that they should by no meanes grieve the holy Spirit of God Ephes. 4. 30. the Love understand my Love meaning Christ her beloved who is called Love for excellency sake as in Song 1. 4. righteousnesses were righteous persons because God is Love 1 Iohn 4. 8. most worthy to be loved and loving his most dearly So loves for lovers in Hos. 8. 9. Afterward the Spouse her selfe is called by this name Love in Song 7. 6. untill it please or untill he please speaking of Christ and being understood of stirring or provoking him by sinne it meaneth never for so the word untill often signifieth as Michal had no child untill the day of her death 2 Sam. 6. 23. that is she never had any and this iniquity shall not be purged from you till yee dye Esay 22. 14. and I will not leave thee untill I have done that which I have spoken unto thee Gen. 28. 15. and sundry the like Vers. 8. The voice Here the Spouse breaketh out and rejoyceth to heare the Bridegroomes voice and signifieth to her friends the comforts that she had thereby as it was her soules sicknesse and griefe when he withdrew himselfe and kept silence By the voice is meant the word of his grace the preaching of the Gospell which she knoweth to be his and receiveth with joy as Christs sheep are said to heare and to know the voice of the shepheard and not a strangers Iohn 10. 3. 4. c. In this sense he said before Pilate Every one that is of the truth heareth my voice Ioh. 18. 37. and they knew not the voices of the Prophets Acts 13. 27. that is their doctrines and to day if yee shall heare his voice harden not your hearts c. Heb. 3. 7. This voice is heard before his comming to prepare the hearers to receive him as Iohn the Baptist who prepared the way before Christ is called the Voice of a cryer c. Marke 1. 2. 3. behold he commeth A further degree of grace from him and comfort in her that she not onely heareth his voice but seeth him comming to save her as is promised in Esay 35. 4. By the preaching of the Gospell received with faith Christ himselfe commeth and is present with his people Ioh. 13. 20. Gal. 3. 1. And as the Church was sicke of love vers 5. so Christ here answereth to her desire fulfilling that which he promised If a man love me hee will keepe my words and my Father will love him and we will come unto him and make our abode with him Iohn 14. 23. leaping a similitude taken from the Roes and Harts whereunto Christ is likened in vers 9. which are swift in running and skip upon mounts hills and rockes as in Esay 35. 6. the lame man shall leape as an Hart. Hereby therefore Christs speed and readinesse to helpe is signified upon the mountaines that is openly and apparently to the eye of faith as in Nahum 1. 15. Behold upon the mountaines the feet of him that bringeth good tidings c. Spiritually by the mountaines and hils may be meant the Kingdomes and Nations of the world subdued unto Christ by the preaching of the Gospell Rev. 11. 15. Or it may be translated over the mountaines and over the hills passing over all impediments which might seeme to hinder him as the sinnes of his people the opposition of the world and the like So the adversaries of the Church are likened to a mountaine in Zach. 4. 7. Who art thou ô great mountaine before Zerubbabel thou shalt become a plaine And by the preaching of the Gospell every mountaine and hill shall be made low Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak 3. 6. Vers. 9. Like a Roe for swiftnesse 2 Sam. 2. 18. and for pleasantnesse Prov. 5. 19. The same is meant by the next similitude of the Fawn or yong Hart 2 Sam. 22. 34. Prov. 5. 19. fawne of the Hindes or of the Harts for the originall word implyeth both males and females and shee speaketh in the plurall number either because the Fawne is ingendred of both male and female which delight each in other or for excellency as Sol. Iarchi expoundeth it the Fawne of a choice Hinde or Hart. Here the Church sheweth the readinesse of Christ to helpe her as in verse 8. she saw him come leaping and skipping so by these two creatures most swift of â—cot she signifieth the speed hee maketh as in Chap. 8. 14. and the mutuall love and delight betweene them according to Prov. 5. 19. behind our wall This signifieth a more neere communion with Christ then when he was farther off leaping on the mountaines and yet not so neere but there was still a wall betweene her and him which parted them so the degrees of graces are here meant whereby Christ manifesteth his love to his Church not wholly at once but as he seeth good for us that by beholding and delighting in his goodnesse we may bee drawne to follow him calling us after him vers 10. His standing behind our wall if it bee referred to Christ himselfe may be understood of his incarnation when he dwelt in our house of clay as it is called in Iob 4. 19. and in our flesh appeared preached suffered c. to draw us after him into the kingdome of his Father as Iohn 1. â—4 the word was made flesh and dwelt amongst us and wee beheld his glory the glory as of the onely begotten of the Father full of grace and truth If it be referred to the wall which God hath made for his Church it may meane his holy ordinances which in the time
sister my Spouse thou hast ravished-my-ravished-my-heart with one of thine eyes with one chaine of thy necke How faire are thy loved my sister my spouse how much better are thy loves then wine and the savour of thine ointments then all spices Thy lippes drop the hony-comb ô spouse honey and milke are under thy tongue and the savour of thy garments is as the savour of Lebanon A garden locked my sister my spouse a spring locked a fountaine sealed Thy plants are an oâ—tyard of Pomegranats with fruit of precious-things Cypres with Spikenard Spikenard and Saffran Calamus and Cinamon with all trees of Frankincense Myrrh and Aoes with all the chiefe spices Fountaine of gardens well of living waters and streaming from Lebanon Stirre-up thou North winde and come thou South blow upon my garden that the spices therof may flow-out let my beloved come into his garden and eate the fruit of his precious things CHAPTER IIII. LOE thou art faire ô thou my dearest-Love Loe thou art faire thine eyes are as the dove Within thy locks as flocke of goats thy haire That from the mount of Gilead doe appeare Thy teeth are like a floke of sheepe that are Even shorne which from the washing up doe fare Which equall twinnes doe bring-forth every one And them among bereav'd-of-yong is none Thy lips are like unto a scarlet lace Also thy speech it is with comely-grace The temples-of-thine-head thy locks within Like to a peece of a pomgranate beene Thy necke is like unto the tourret-hye Of David builded for an armory A thousand bucklers on it-hanged are All shields of men that mighty-are-in-war Thy two brests are like unto two fawnes yong Twinns of the Roe which lilies feed among Vntill day dawne and shadowes doe flee hence To mount of myrrh and hill of frankincense Get met will My love thou art all faire And blemish none in thee With me repaire From Lebanon from Lebanon with me My spouse from top of mount-Amanah see From Shenir top and Hermon from the denns Of Lions from the Leopards mountaines My sister spouse thou hast my heart away Even ravished thou hast my heart say Even ravished with one of those thine eyes With one chaine that about thy necke implies How faire my sister spouse are loves of thine How are thy loves much better then is wine And of thine ointments th'odorifcrous-smell The odour of all spices doth excell Thy lips ô spouse doe drop the honey-combe Honey and milke are underneath thy tongue And savour of the garments thee upon Is as the savour of mount Lebanon My sister spouse a garden close-locked A locked spring a fountaine fast sealed Thy plants are of pomegranats an ortyard With fruit of precious things Cypres with Nard Nard Saffran Calamus and Cinamon Trees of Frankincense every-one Myrrh Aloes with all spices that surmount O thou that art the gardens welling-fount The well of waters that doe lively spring And that from Lebanon the streames-do-bring Stir-up thou North come thou South wind blow Vpon my garden that her spice may flow Into his garden my belov'd repaire And eate his fruit of things that precious are Annotations THou art faire As the Church before set forth the glory of Christ by the similitudes of the guard about Solomons bed his Charret and his Crowne so here Christ setteth forth the graces of his Church not by her ornaments onely as before in chap. 1. 10. but by the parts and features of her body And first hee commendeth in generall her spirituall beautie which she had from him Ezek 10. 14. through her perfect constitution faith and holmesse see the notes on Song 1. 15. eyes he mentioneth seven particulars the eyes haire teeth lippes temples necke and breasts that as seven is often the number of perfection Christ himselfe being likened to a Lambe with seven hornes and seven eyes which are the seven spirits of God Revel 5. 6. so by these the manifold graces bestowed on the Church might be signified that in every thing she is inriched by him and commeth behinde in no gift as 1 Cor. 1. 5. 7. as doves the word as is after supplied in Song 5. 12. and it meaneth as doves eyes that is faire full cleare chast to see by faith him who is invisible Hebr. 11. 27. and having the eyes of her understanding inlightened to know what is the hope of his calling Eph. 1. 18. so that shee lifteth not up her eyes unto idols Ezek. 18 6. but to the Holy One of Israel Esa. 17. 7. and her eyes observe his waies Prov. 23. 26. See the notes on Song 1. 15. and 7. 4. where her eyes are like pooles within thy lockes or from within or through thy locks which are named in the originall of binding or restraining because a womans lockes are modestly and seemely tied up and covered so that it was a signe of sorrow misery and captivity to have such lockes uncovered Esa. 47. 2. But the Spouse of Christ freed by him from Satans bondage is decently dressed and covered in signe of her subjection as 1 Cor. 11. and of her chaste affection to him So after in v. 3. and Song 6. 7. hayre this is the ornament and covering of the head proceeding from moisture and strength of nature likened here to the hayre of a flock of goats fed in fat pasture as on mount Gilead whose haire is long ranke and smooth figuring the thoughts purposes devices c. which are ordered and composed aright according unto God as thoughts on the bed and visions of the head are mentioned in Dan. 4. 5 and 7. 15. Iob 4. 13. Or if wee apply this unto persons by hayre may be meant the multitude of beleevers as by the hayre the people of Israel was signified Ezek. 5. 1. 2. 12. and by the eyes the Guides of the Church as in Numb 10. 31 thou maiest be to us in stead of eyes And thus the Chaldee Paraphrast here by the eyes understandeth the Princes and Wise men of Israel and by the hayre the other people of the land Other Hebrewes expound the eyes to meane the Prophets called Seers 1 Sam. 9. 9. and the hayre the Nazirites which were to let their hayre grow Num. 6. 5. that appeare or that appeare smooth that glister as the hayre of fat cattell is smooth and shining The Hebrew word Galash is not used but in this place and againe in like sense in Song 6. 4. The Greek here translateth it are revealed or appeare but there doe come-up Gilead a mountaine which bare good pasture for cattell as appeareth by Num. 32. 1. Ier. 22. 6. and 50. 19. Vers. 2. of sheepe even shorne or of sheepe made even or equall of the same size The word sheepe or ewes is after expressed in Song 6. 6. and is to be understood here This is the first praise of the teeth of the Church that they are cut of equall height not one longer then another which would both be unseemely and an hinderance to
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
of the Spirit which they that beleeve on him should receive Ioh. 7. 38. 39. streaming running flowing or streames from Lebanon It hath reference to the streames of Iordan which river began at the foot of mount Lebanon and ran along through the holy land watering the same This similitude is amplified in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie which was built of the Cedars of Lebanon ran along Galilee and to the plaine and into the sea c. and every living thing that moveth whithersoever the rivers come shall live c. and every thing shall live whither the river commeth So in Revel 22. 1. out of the throne of God and of the Lambe Christ a pure river of water of life proceedeth Vers. 16. Stirre-up or Raise up thy selfe thou North winde A fourth blessing upon the garden of Christs Church that it is blowne upon by the windes to refresh it to cleanse the aire of it and to make it more fruitfull And though the North and South windes be of contrary qualities as cold and hot moyst and dry yet are they both fitting for her estate which sometime needeth sharp reproof and sometime calme and gentle consolation But he mentioneth not the East winde because that is often used in signe of wrath to blast burne and destroy the fruits as Ezek. 17. 10. and 19. 12. Hos. 13. 15. Gen. 41. 6. blow upon my garden The garden being Christs as the words following manifest the Lord who bringeth forth the winde out of his treasuries Psal. 135. 7. speaketh unto it to blow signifying hereby the ministration of his word and spirit bestowed on his people for their further good that they have not onely the waters of holy Scripture but the lively graces also of Gods Spirit to quicken them So in Ezek. 37. 9. the Prophet was willed to prophesie unto the winde and say thereunto Come from the foure windes O winde and blow upon these slaine that they may live And the efficacie of the Spirit of God is resembled by the winde in Ioh. 3. 8. and doctrines are windes in Ephes 4. 14. and the restraint of Gods graces by wholesome doctrine is signfied by foure Angels holding the foure windes of the earth that the wind should not blow on the earth nor on the sea nor on any tree Rev. 7. 1. spices thereof may flow that is the fruits may ripen and be abundant for by the gracious gifts of the Spirit breathing upon the Church corruption is purged away the soules are refreshed quickened comforted and all graces doe increase 1 Cor. 2. come into his garden and eat The faithfull acknowledging both themselves and theirs to be Christs doe desire that hee would come and accept the fruits and graces of his owne Spirit with which and for which hee is to be honoured So the offrings unto God are called his bread Num. 28. 2. the good workes of Christians are called fruits Ioh. 15. his acceptation of those fruits and communication of further grace is signified by mutuall supping together Rev. 3. 20. and thus the Lord rejoyceth in his workes Psal. 104. 31. fruit of his precious things that is the fruit of his precious graces or his precious fruits so that now the Church is not like Israel of old an empty vine which brought forth fruit unto himselfe Hos. 10. 1. or bare wilde grapes even grapes of gall and bitter clusters Esa. 5. 2. Deut. 32. 32. but is filled with the fruits of righteousnesse Phil. 1. 11. and walketh worthy of the Lord unto all pleasing being fruitfull in every good worke Col. 1. 10. and hath her fruit unto holinesse and the end everlasting life Rom 6. 22. The Chaldee paraphrast applieth this to the service of God under the Law saying Let the beloved God come into the house of the Sanctuarie and accept with favour the oblations of his people CHAPTER V. IAm come to my garden my sister my spouse I have gathered my myrrh with my spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drink and drinke-abundantly O beloved I sleepe and my heart waketh it is the voice of my beloved that knocketh Open to mee my sister my love my dove my perfect-one for my head is filled with dew my locks with the drops of the night I have put-off my coat how shall I put it on I have washed my feet how shall I defile them My beloved put in his hand by the hole of the doore and my bowels made a troubled-noise for him I rose-up to open to my beloved and my hands dropped myrrh and my fingers passing myrrh upon the handles of the locke I opened to my beloved and my beloved had withdrawne himselfe was passed away my soule went-forâ—h because of his speech I sought him and I found him not I called him and hee answered me not The Watchmen that went about the citie found mee they smote mee they wounded mee the watchmen of the walles tooke my veile from on me I adjure you O daughters of Ierusalem if yee finde my beloved what shall ye tell him that I am sicke of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou dost so adjure us My beloved is white and ruddie having-the-banner above ten-thousand His head the fine-gold the solid-gold his lockes curled blacke as a Raven His eyes as doves by the streames of water washing in milke sitting in fulnesse His cheekes as a bed of spice flowers of sweet-odours his lippes Lilies dropping passing myrrh His hands rings of gold filled with the Chrysolite his bowels bright yvorie overlaid with Saphires His legges pillars of marble founded upon sockets of solid-gold his countenance as Lebanon choice as the Cedars His palate sweetnesse and hee is altogether desires This is my beloved and this is my friend O daughters of Ierusalem CHAPTER V. My sister O my Spouse I am entred Into my garden I have gathered My Myrrh together with my spices-sweet My honey-combe did with my honey eat I drunke my wine with my milke friends eate yee Drinke O beloved and drinke-plenteously I am asleepe and yet my heart waketh The voice of my Beloved that knocketh Open thou unto me my sister deere My love my dove my perfect-one sincere For my head is with dew replenished My locks with drops that from the night proceed I dofft my coat how shall it on againe I washt my feete how shall I them distaine Put in his hand by 'th hole did my beloved And for him were my bowels troublous-moved To open to my Loved I rose-up And my hands myrrh my fingers eke did drop Passing-sweet myrrh the locke handles upon Open I did to my beloved-one And my beloved had himselfe drawn-backe Was past my soule went-forth for that he spake I did him seeke and yet I found him not I called him yet I no answere-got The
only to the doore of her house to seeke Christ but did goe about the city in the streets c. as before in chap. 2. 3. they smote me smiting is not onely with the hand or other like instrument but with the tongue as in Ier. 18. 18. Come and let us smite him with the tongue and generally to smite is to afflict by what meanes soever Esa. 53. 4. Psal. 69. 27. Here the Watchmen are more injurious then before in chap. 3. neither inquireth shee of these for her Beloved but being by them found out of the common course is smitten and wounded as an evill doer judged as a dishonest woman whose feet would not abide in her house no not by night is rebuked censured c. wounded me drew blood of me for it is a further degree of hurt then smiting 1 King 20. 37. Exod. 21. 25. So the husbandmen wounded the Lords seâ—vant Luk. 20. 17. watchmen of the walles watch-men in the citie are to looke that order and peace be kept of those that are within watchmen on the walles are to looke to enemies without that they breake not in and to warne the citie if â—â—â—s approach so these were other then the former from whom she escaping with stripes and wounds passeth from the streetes to the walles to seek Christ but is there as evill intreated These are in name the Ministers of Christ supplying the place of such as are mentioned in Esa. 62. 6. but of another kind not making mention of the Lord but persecuting those that seeke him tooke my veile or my scarfe it hath the name in the originall of spreading as being spred over her head to cover her Such veiles were worne of women partly for ornament as appeareth by Esa. 3. 23. partly for modesty and in signe of subjection to men especially their husbands 1 Corinth 11. 6. 7. 10. and an husband is to the wife a covering of the eyes Genes 20. 16. The taking away therefore of her veile seemeth to be a note of infamie disloyaltie or dishonesty imputed unto her as of idolatrie heresie schisme and the like so she was spoiled of her good name and reputation and counted among the light and lewd women For it appeareth by Ezek. 23. 25. 26. that they used to intreat dishonest women so disfiguring their faces stripping them out of their clothes and taking away their faire jewels Vers. 8. I adjure you I charge you by oath Here the spouse having with much adoe escaped from the watchmen meeteth with her friends the daughters of Ierusalem of whom see the notes on Song 2. 7. and 1. 5. where also shee adjured them upon other weightie cause what shall yee tell him this is an earnest and passionate kinde of speech shewing her great affection and and stirring up their care and diligence that if they who had not for the present the knowledge of Christ by his graces clearely manifested unto them as appeareth by their answer in v. 9. c. 6. v. 1. should finde him by being made partakers of his mercy through the revelation of his Gospell as in Rom. 10. 20. then they should tell or shew unto him in their prayers the state of this his afflicted Spouse sicke of love in Greeke wounded with love languishing with desire of his mercy of the forgivenesse of my sins of reconciliation c. See the notes on chap. 2. verse 5. Vers. 9. more then another beloved when God and Christ is preached the wicked take occasion to mention and magnifie other false gods and erroneous services Esa. 36. 18. 20. Act. 19. 26. 28. but they that belong to the heavenly Ierusalem desire to be informed further in the truth and to know the difference betweene true and false Christs worships ordinances c. as these here and so in Act. 17. 18. 19. 34. c. 28. 22. 23. 24. fairest among women See chap. 1. 8. Here the Spouse of Christ though in her sorrowes and miseries though persecuted and abused by wicked watch-men though in the darke night of tribulation is notwithstanding discerned and professed to bee faire and glorious by such as belong unto Christ Heb. 11. 24. 26. 1 Thes. 1. 5. 6. Vers. 10. White and ruddy She describeth Christ unto them in his beauty to stirre up both her own and their affections and to draw them after him For as the outward shew of idolaters allureth the unwise to affect and follow them Ezek. 23. 5. 6. 12. 14. 15. 16. so the true knowledge of Christ with his graces draweth the elect to seek and embrace him Act. 2. 22. 37. 41. and 3. 12. 13. c. and 4. 4. and 17. 11. 12. and by the Gospell preached Christ with his sufferings is evidently set forth Gal. 3. 1. Here as a goodly yong man hee is as in an image pourtrayed by his visible qualities his colours and by the parts of his body White and red as they shew the best temperature of man so here they may signifie in Christ First his Godhead Manhood for God in vision hath appeared all white as snow and as pure wooll Dan. 7. 9. and Christ in his glory had his face shining as the Sun and his raiment white as the light Matth. 17. 2. and in him dwelleth all the fulnesse of the Godhead bodily Colos. 2. 9. Man had his name Adam of Adamah the red mould of the earth out of which he was taken Genes 2. 7. and Christ who here is Adom red is the last Adam 1 Cor. 15. 45. and was partaker with his children of flesh and blood Heb. 2. 14. Secondly white denoteth his innocency in himselfe without spot of sin red his sinfull case by imputation for God made him who knew no sin to be sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. and so these two colours are used to signifie sinfulnesse and innocencie Esa. 1. 18. And consequently red betokeneth his sufferings to the shedding of his blood as white doth his victorie peace joy and comfort in God Rev. 7. 9. 13. 17. Eccles. 9. 8. And in respect of his administration white setteth forth his grace and mercy to repentant and beleeving sinners whom he justifieth sanctifieth and will bring into glory who therefore are said to be clothed in bysse white and cleane which is the righteousnesse of the Saints Revelation 19. 8. 14. and red his justice in punishing and doing vengeance on his enemies in token whereof his garments are said to be red dyed and dipt in blood Esa. 63. 1. 2. 3. Revel 19. 13. having the banner above tenne thousand or having banners of tenne-thousand Hebr. bannered above or of or with tenne-thousand Meaning either that he was the chiefest valiantest and most excellent of all or that hee had many banners and companies of warriers with him In the first sense the Greeke interpreteth it the chosen or choisest of tenne thousands in the latter the Chaldee Paraphrast and other Hebrew expositors
countrey a place of corne Vines figtrees Pome granat-trees c. as Ioel 11. 12. in the villages or by the Cypresse trees for the Hebrew Cepharim may signifie both but the Greeke also interpreteth it villages and such country villages are distinguished from fenced cities 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ that they may goe together into the field and villages to looke unto their husbandry how it prospered and whether the trees there planted did flourish and fructifie as the next words manifest Hereby their desire and care is signfied for the encrease and propagation of the gospell abroad in the world for the field in the parable is the world Matth. 13. 38. And as Christ himselfe in the dayes of his flesh went about all the cities and villages preaching the gospell Matt. 9. 35. Mark 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19. so afterward both hee in spirit walked among the golden Candlestickes of his Churches looking to their wayes Revel 2. and 3. and his Apostles went againe to visit their brethren in every City where they had preached the word of the Lord and to see how they did Act. 15. 36. Such a cate is here intimated that the Lords field might bee visited where hee had like a wise husband man prepared and fitted his worke Prov. 24. 27. Verse 12. Let us get up early or Let us rise betimes in the morning another act of diligence and care Psal. 127. 2. such as God performed to Israel of old when hee rose up early and sent his Prophets unto them because hee had compassion on them and the Prophets rose-early and spake unto them 2 Chron. 36. 15. Ierem. 25. 3. 4. to the vineyards that is the Churches or places where the Gospell had beene planted so the house of Israel was the Lords Vineyard Esay 5. 7. The Chaldee also expoundeth this of the house or place of assembly for learning Gods Law the tender grape the first small-grape of this see Song 2. 13. 15. open it selfe that is appeare and so give a sweet smell the Greeke interpreteth it flourish it meaneth the first appearance of fruit before the grapes be any thing neere ripe a token that the Spring is come and that Summer is nigh as Song 2. 12. 13. The Chaldee Paraphrast applyeth it to the time of Israels redemption pomegranates or pomegranate-tres such doe signifie the particular persons in the Churches full of grace and good works See Song 4. 13. there will 〈◊〉 give my loves The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith confession thankes good workes c. there in the Vineyards of the Churches in the societie of the Saints For the Lord keepeth his Vineyard and watereth it every moment hee causeth them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 3. 6. And I will bring forth saith the Lord a seed out of Iakob and out of Iudah an inheritor of my mountaines and mine elect shall inherite it and my servants shall dwell there There shall the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. Esay 65. 9. Ezek. 20. 40. 41. Vers. 13. The Mandrakes Dudaim which the Greeke also called Mandragoraes or Mandrakes have allusion in name to Dodim loves forementioned and Dod that is Beloved as she after calleth Christ. Mandrakes grew in the field and were found in the daies of wheat harvest as the historie sheweth in Gen. 30. 14. c. It appeareth by 〈◊〉 chels desire there of them by the smell that here they are said to give that they were very lovely and pleasant differing from the Mandrakes that grow in these parts The Chaldee paraphrast calleth it Balsemon Balsam give a smell or an odour that is are fragrant and yeeld a pleasant savour so the Uines are said before to give a smell Song 2. 13. and the Spikenard of the Spouse Song 1. 12. at our-doores or by our doores which seemeth to be opposed unto the fields where Mandrakes grew as after new fruits are opposed unto the old signifying that both at home and abroad neer far the fame and odour of graces in Gods people spread it selfe For a thing is said to be at the doores when it is nigh at hand Mat. 24. 53. precious things or dainties pleasant fruits delightfull graces see the notes on Song 4. 13. 16. new and old signifying here by variety and plenty Lev. 26. 10. and old fruits are oft times better then new as Luk. uk 5 39. So â—ow the state of the Church instructed unto the Kingdome of heaven is like the housholder which bringeth forth out of his treasurie things new and old Matt. 13. 52. laid them up or hidden treasured stored-up to be reserved safely kept The Chaldee paraphraseth thus Now rise O King Christ receive the Kingdome 〈◊〉 〈◊〉 have layd up for thee As the goodnesse of God is great which he hath laid up for them that feare him Psal. 31. 20. so all the goodnesse and fruits of grace that flow from his people are unto his honour and praise consecrated unto him For of him and through him and for him are all things to him 〈◊〉 glory forever Amen Rom 11. 3â— CHAPTER VIII VVHo will give thee as a brother to me sucking the breasts of my mother I would finde thee without I would kisse thee also they shold not despise mee I would leade thee I would bring thee into my mothers house thou shouldest instruct mee I would cause thee to drinke of spiced wine of the juce of my Pomegranate His left hand under mine head and his right hand imbrace mee I adjure you ô daughters of Ierusalem why should yee stirre and why should yee stirre-up the Love untill it please Who is this that commeth-up out of the wildernesse that leaneth upon her Beloved Vnder the apple-tree I stirred up there thy mother painfullybrought thee forth there she painfullybrought forth that bare thee Set me as a seale upon thine heart as a seale upon thine 〈◊〉 for love is strong as death zeale is hard as hell the coales thereof are coales of fire the flame of Iah Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love contemning they would contemne it We have a little sister and she hath no breasts what shall wee doe for our sister in the day when she shall bee spoken of If shee bee a wall wee will build upon her a pallace of silver and if shee be a doore wee will inclose her with boards of Cedar I am a wall and my breasts as to w 〈…〉 then was
I in his eyes as one that findeth peace 〈…〉 on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver 〈◊〉 My Vineyard which is mine is before 〈…〉 ô So 〈◊〉 and two hundred to those that keepe the 〈◊〉 thereof Thou that dwellest in the gardens the companions attending to thy voice 〈◊〉 thou me to heare Hee my beloved and bee thou like to a Roe or to a 〈◊〉 of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dreâ—ch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a â—â—es likenes 〈◊〉 a yong Hart on 〈◊〉 of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing iâ— nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To 〈◊〉 the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye