and therefore they should rather if it were possible worship man as their Creator and Lord than be worshipped by him 5 They have mouths but they speak not k For although the blind Heathen are by their Idolatrous Priests made to believe otherwise concerning their Idols in regard of the Spirits which they pretend to dwell in them yet this is the truth of the matter and confirmed by long and constant experience that they are but vain and senceless things they can neither speak in answer to your prayers or inquiries nor see what you do or what you want nor hear your petitions nor smell your incenses and sacrifices nor handle or use their hands either to take any thing from you or to give any thing to you nor so much as mutteâ—… or give the least signification of their apprehension of your condition and concerns eyes have they but they see not 6 They have ears but they hear not noses have they but they smell not 7 They have hands but they handle not feet have they but they walk not neither speak l Or mutter or make a noise as this word signifies Isa. 13. 14. They are so far from speaking with their throat and other instruments of speech as men do that they cannot make such an inarticulate and senceless sound with them as the beasts do they through their throat 8 They that make them m Or they that observe or worship them For the Psalmists quarrel was not so much with those few Artists who formed the Images as with all the adorers of them And the word here rendred make doth sometimes signifie to worship as some understand it not without probability Exod. 32. 35. because they made i. e. worshipped the calf which Aaron made and as in other Languages words answering to this do signifie as hath been oft observed by learned men and it oft signifies to observe as when men are said to make as it is in the Hebrew the Sabbath Deut. 5. 15. and the release and the Passover and the feast of weeks as Deut. 15. 1. 16. 1. 10. * Heb. let them be like unto them So Gr. are like unto them n This is a sharp reflection either 1. upon the Idols whose highest preferment it is to be made like unto man a mortal weak and miserable creature infinitely inferiour to the true God Or 2. to the makers or worshippers of them who by this absurd and foolish action shew that they are as ignorant and stupid and void of all sence and reason as their Images so is every one that trusteth in them 9 O Israel o Do not thou follow the example of these brutish Idolaters but serve the Lord onely trust thou in the LORD he is their help o Who trust in God as he now required Or their is put for your by a change of persons which is most frequent in Scripture and especially in these Books and their shield 10 O house of Aaron p You Priests and Levites proceeding from Aaron or related to him who have special reason and many obligations to do it who have a more distinct knowledge of God which is the foundation of trust Psal. 9. 10. and who are to be both instructers of and examples to the people in this as well as in other duties trust in the LORD he is their help and their shield 11 Ye that fear the LORD q All and every one of you who worship the true God not onely Aaronites and Israelites but even Gentile-proselytes who are said to come to trust under the wings of the God of Israel Ruth 2. 12. And such there were many at this time in the Church of Israel whom therefore he fitly invites to trust God because he is no less their than the Israelites help and shield as it follows trust in the LORD he is their help and their shield 12 The LORD hath been mindful of us r In our former straits and calamities and therefore we trust he will still bless us c. as it follows Or is or will be mindful of us Though he hath chastened us sore yet he hath not yet cast us out of the care of his providence he will bless us he will bless the house of Israel he will bless the house of Aaron 13 He will bless them that fear the LORD both small ‖ Heb. with and great s Either in age or condition of whatsoever quality high and low rich and poor for he is no respecter of persons 14 The LORD shall increase you t In number notwithstanding all the attempts of your enemies to diminish and destroy you Or shall add to you to wit further and greater blessings more and more you and your children 15 Ye are blessed of the LORD which made heaven and earth u Who therefore can bless you indeed in spight of all your enemies curses and oppositions and not of an impotent Idol that can do you neither good nor hurt 16 The heaven even the heavens are the LORD's x To wit in a peculiar manner where he dwelleth in that light and glory to which no man can approach and whence he beholdeth and disposeth all persons and things upon earth but the earth hath he given to the children of men y For their habitation possession and use But these words may be and are thus rendred by others and the earth which which particle is very oft understood he hath given c. And then as the foregoing verse declared that God was the Creator of Heaven and Earth v. 15. so this asserts that he is also their Lord and Governor to dispose of all men and things as he pleaseth 17 * Psal. 88. 10 11 12. Isaâ—… 38. 18. The dead z Such as we shall suddenly be if thou dost not succour us praise not the LORD neither any that go down into †Psal. 94. 17. silence a Into the place of silence the grave 18 * Dan. 2. 20. But we will bless the LORD b But we hope for better things that notwithstanding our present and urgent danger yet thou wilt deliver us and so give us occasion to bless thy Name whereby thou wilt have the praise and glory of our deliverance from this time forth and for evermore Praise the LORD PSAL. CXVI This Psalm contains a solemn thanksgiving to God for a glorious deliverance from grievous and dangerous calamities as also from great perplexities and terrors of mind arising from the sence of Gods displeasure 1 I Love the LORD because he hath heard my voice and my supplications 2 Because he hath inclined his ear unto me therefore will I call upon him ‖ Heb. in my days as long as I live a Heb. in my days as long as I have a day to live as this phrase is used a Kings 20. 19. Isa. 39. 8. Comp. Iob 27. 6. 3 * Psal. 18. 56. The
q i. e. They shall be hurried from their large and stately and pleasant Mansions into a close and dark Grave But those Words are by divers Interpreters rendred otherwise and that Peradventure more truly and fitly to this purpose Word for Word the Grave or rather Hell as before and as this Word Sheol is Confessedly oft used in the Old Testament but no where more Conveniently than here shall be a dwelling or for a dwelling unto him or them or every one of them Which in the Prophets Phrase is called dwelling with everlasting Burnings Isa. 33. 14. and in the Phrase of the New Testament to be cast into and abide in the lake of Fire and Brimstone Revel 20. 10. 15. But God will redeem r Though no man can find out a Ransom to redeem himself or his Brother yet God can and will Redeem me my soul s Either properly Or my self or Life for all comes to one †Heb. from the hand of the Grave from the power of ‖ Or Hell the grave t Or of Hell for he speaks of that Sheol in which the Wicked are left The Grave shall not have Power to retain me but shall be forced to give me up into my Fathers hands and Hell shall have no Power to seize upon me for he shall receive me n Or take me out of this vain mortal and iniserable Life unto himself or into Heaven as this Phrase is used Gen. 5. 24. Psal. 73. 24. Act. 7. 59. Selah 16. Be not thou afraid x i. e. Discouraged or dejected The prosperity of the Sinners is oft matter of Fear and Dread to good men Partly because it enables them to do more Mischief and Partly because it shakes their Faith in God's Providence and Promises and is apt to engender Suspicions in Mens minds as if God did not Regard the Actions and Affairs of men and made no difference between the good and the bad and Consequently all Religion were vain and unprofitable See Psal. 73. 12 13. when one is made rich when the glory of his house is increased 17. * 〈◊〉 〈◊〉 19. For when he dieth he shall carry nothing away y For as he will shortly die so all his Wealth and Power and Glory will die with him and thou wilst have no cause either to Envy or Fear him his glory shall not descend after him 18. Though †Heb. in his 〈◊〉 whiles he lived he blessed his soul z i. e. He applauded himself as a Wise and happy Man Comp. Lak 12. 19. and men will praise thee a And as he pleaseth and flattereth himself so he meets with Parasites that applaud and flatter him for their own advantage For he still speaks of the same Man as is manifest from the foregoing and following Words though there be a sudden Change of the third into the second Person which is most frequent in these Books when thou dost well to thy self b When thou doest indulge and please thy self and advance thy own Worldly interest For the Name of good in Scripture is oft ascribed unto the Pleasures and Profits of this Life as Iob 21. 13. Psal. 4. 6. Eccles. 2. 24. and 4. 8. and 11. 9. 19. †〈◊〉 the Soul 〈◊〉 He shall go c Now he returns again to the third Person Such sudden and repeated Changes are frequent in this Book to the generation of his fathers d i. e. To the Grave and Hell where he shall meet with his wicked Parents who by their Counsel and Example led him into his evil Courses as the Godly also are said to be gathered to their Fathers Gen. 15. 15. Deut. 32. 50. Iudg. 2. 10. i. e. they shall never see e Never enjoy as seeing is oft taken light f Neither the light of the Living as it is called Iob. 33. 30. Psal. 56. 13. or of this Life to which they shall never return Nor of the next Life to which they shall never be admitted but they shall be cast into utter Darkness Mat. 8. 12. 20. * 〈◊〉 12. Man that is in honour and understandeth not g i. e. Hath not true Wisdom to know and Consider what he is and what his true Business and Interest in this World is and what use he should make of his Life and of all his Riches and Honour and Power and whither he is going and what Course to take for the Attainment of true and lasting Happiness is * 〈◊〉 â—…ccle 3. 〈◊〉 like the beasts that perish h Though he hath the outward shape of a Man yet in truth he is a Beast or a brutish stupid and unreasonable Creature and he shall perish like a brute Beast made to be destroyed 2 Pet. 2. 12. PSAL. L. The ARGUMENT The design of this Psalm is partly to reprove and protest against the common Miscarriages of many Professors of Religion who satisfied their own Consciences and fancied that they pleased God with their external and Ceremonial performances notwithstanding their gross neglect of those more necessary and Fundamental duties of Piety and Iustice and Charity Partly to instruct men concerning the Nature of the true and acceptable Worship of God and Partly to prepare the Israelites for and tacitly warn them of that Change which would be made in the â—…outward form and way of Gods worship under and by the Messias and of the abolition of the legal Sacrifices which God did not appoint for his own need nor for his Peoples perpetâ—…al use A psalm ‖ Or for Asaph of Asaph a Who was not onely the chief of the sacred Singers 1 Chron. 15. and 16. and 25. 2. but also a Prophet 1 Chron. 25. 1. and a Composer of some Psalms as it is apparent from 1 Chron. 29. 30. and therefore as is most Probable of those that go under his Name 1. THe †Heb. God of Gods So Gr. mighty God even the LORD hath spoken and called the earth from the rising of the sun unto the going down thereof b i. e. All the Inhabitants of the Earth from one end to the other Whom he here summons to be Witnesses of his proceedings in this solemn Judgment between him and his People which is here poetically represented For here is a Tribunal erected the Judge coming to it the Witnesses and Delinquents summoned and at last the Sentence given and Cause determined 2. Out of Zion c The place where he was supposed to reside and where he would now sit in Judgment Or from whence he would come to a more publick and Conspicuous place where all the World might see and hear the Transactions the perfection of beauty d The most beautiful and amiable place of the whole World because of the Presence and Worship and Blessing of God which was there and there onely i. e. Hath appeared or manifested himself in a glorious manner as Judges do when they come to the
impostures and the real miracles wrought by Moses and Aaron as appears from the next verse and from chap. 8. 18. and from other passages And this is a great evidence of the truth of Scripture-story and that it was not written by fiction and design For if Moses had written these books to deceive the world and to advance his own reputation as some have impudently said it is ridiculous to think that he would have put in this and many other passages which might seem so much to eclipse his honour and the glory of his works with their inchantments 12 For they cast down every man his rod and they became serpents l Either 1. in appearance For the Scripture oft speaks of things otherwise then they are because they seem to be so And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel so may these rods upon the same account be called Serpents because through Diabolical illusion they seemed to be so Or 2. really in manner expressed ver 11. but Aarons rod swallowed up their rods m By which it was evident either that Aarons rod was turned into a real serpent because it had the real properties and effects of a serpent viz. to devour or at least that the God of Israel was infinitely more powerful then the Egyptian Idols or Devils 13 And he †The Lord to whom this act of hardening is frequently ascribed both in this book and elsewhere hardened Pharaohs heart that he hearkened not unto them * chap. 4. 21. as the LORD had said 14 And the LORD said unto Moses * chap. 8. 15. 〈◊〉 1 20 27. Pharaohs heart is hardened n Is obstinate and resolved in his way so as neither my word nor works can make any impression upon him he refuseth to let the people go 15 Get thee unto Pharaoh in the morning lo he goeth out unto the water o i. e. Nilus whither he went at that time either for his recreation or to pay his morning-worship to that river which the Egyptians had in great veneration as Plutarch testifies and thou shalt stand by the rivers brink against he come and the rod which was turned to a serpent shalt thou take into thine hand 16 And thou shalt say unto him The LORD God of the Hebrews hath sent me unto thee saying Let my people go * chap. 3. 12 18. 5. 1 3. that they may serve me in the wilderness and behold hitherto thou wouldest not hear 17 Thus saith the LORD In this thou shalt know that I am the LORD p Because thâ—… saidst 〈◊〉 is the Lord and I know not the lord chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost * chap. 4. 9. behold I will smite q viz. by Aarons hand who shall do it by my command and direction Thus Pilate is said to give Christs body to Ioseph Mark 15. 45. because he commanded it to be delivered by others to him The same action is ascribed to the principal and instrumental cause with the rod that is in my hand upon the waters which are in the river r Nilus which was one of their principal Gods and therefore it was inexcusable in them that they would not renounce those â—…eeble Gods which were unable to help not onely their worshippers but even themselves nor embrace the service and commands of that God whose almighty power they saw and felt and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them both because it was an eternal dishonour to their Religion and because from hence they had both their drink Deut. 11. 10 11. Ier. 2. 18. and their meat Numb 11. 5. for greater and lesser cattel they would not eat Exod. 8. 26. And it was a very proper punishment for them who had made that river an instrument for the execution of their bloody design against the Israelitish infants Exod. 1. 22. 18 And the fish that is in the river shall die and the river shall stink and the Egyptians t Therefore the Israelites were free from this plague and those branches of Nilus which they used were uncorrupted when all others were turned into bloud shall loath u Or shall weary themselves in running hither and thither in hopes of finding water in some parts or branches of the river to drink of the water of the river 19 And the LORD spake unto Moses Say unto Aaron Take thy rod and stretch out thine hand upon the waters of Egypt upon their streams upon their rivers and upon their ponds and upon all their †Heb. gathering of their waters pooles of water x Not that he was to go to every pool to use this ceremony there but he stretched his hand and rod over some of them in the name of all the rest which he might signifie either by his words or by the various motions of his rod several ways that they may become blood and that there may be blood throughout all the land of Egypt both in vessels of wood and in vessels of stone 20 And Moses and Aaron did so as the LORD commanded and he * chap. 17. 5. lift up the rod and smote the waters that were in the river in the sight of Pharaoh and in the sight of his servants and all the * Psal. â—…8 44. and 105. 29. waters that were in the river were turned to blood 21 And the fish that was in the river died and the river stunk and the Egyptians could not drink of the water of the river and there was blood throughout all the land of Egypt 22 * Wisd. 17. â—… And the Magicians of Egypt did so with their inchantments y It was not difficult for the Devil to convey bloud speedily and unperceivably and that in great quantity which might suffice to infect with a bloody colour those small parcels of water which were left for them to shew their art in Qu. Whence could they have water when all their waters were turned into blood Ans. 1. It might be had either 1. by rain which at that time God was pleased to send down either for this purpose or to mitigate the extremity of the plague or for other reasons known to him though not to us For that rain sometimes falls in Egypt though not much nor often is affirmed by antient writers and late travellers Or 2. from Goshen which was not far from the Court or from some houses of the Israelites who dwelt amongst the Egyptians as appears from many places of this history and who were free from these Plagues See Exod. 8. 22. and 9. 26. and 10. 23. and 12. 13. c. Or 3. from the pits which they digged ver 24. Or 4. from some branch of Nilus or some vessels in their houses whose waters were not yet changed For this change might be wrought not suddenly
have done And this Protestation Samuel makes of his Integrity not out of Ostentation or Vain glory but partly for his own just Vindication that the People might not hereafter for the Defence of their own Irregularities reproach his Government partly that being publickly acquitted from all faults in his Government he might more freely and boldly reprove the sins of the People and particularly that sin of theirs in desiring a King when they had so little reason for it and they had so just a Governor from whom they might bave promised themselves an effectual Redress of his Sons mal-administrations if they had acquainted him therewith and partly that by his Example he might tacitly Admonish Saul of his Duty and prevent his misunderstanding of what he had formerly said chap. 8. v. 11 c. and mistake that for the Rule of his just Power which was onely a Prediction of his Evil Practices before the LORD and before his anointed * Numb 16. 15. Act. 20. 33. Whose ox have I taken or whose asse have I taken or whom have I defrauded whom have I oppressed g Whom have I wronged either by Fraud and false Accusation or by Might and Violence or of whose hand have I received any ‡ Heb. ransom bribe h Heb. Prince of Redemption given to Redeem an unjust and lost Cause or Person from that Righteous Sentence which they deserved ‖ Or that I should hide mine eyes at him to blind mine eyes therewith i That I should not discern what was right and just or dissemble it as if I did not see it Or that I should hide or cover mine eyes i. e. wilfully wink at the plain truth for it i. e. for the Bribe or for him i. e. for his sake and I will restore it you k Or and I will cover mine eyes for him i. e. I will take shame to my self and cover my face as one ashamed to look upon him 4 And they said Thou hast not defrauded us nor oppressed us neither hast thou taken ought of any mans hand 5 And he said unto them The LORD is witness against you l To wit if you shall at any time hereafter reproach my Government or Memory Or rather against you that I gave you no cause to be weary of Gods Government of you by Judges or to desire a change of the Government and therefore the blame of it wholly rest upon your selves But this was onely insinuated and therefore the People did not fully understand his drift in it and his anointed is witness this day that ye have not found ought m i. e. Any thing which I have gotten by Bribery or Oppression in my hand And they answered n Heb. he answered i. e. the whole People who are here spoken of as one Person because they Answered thus with one consent He is witness 6 ¶ And Samuel said unto the people It is the LORD that ‖ Or 〈◊〉 advanced Moses and Aaron o That for your sakes raised constituted and exalted Moses and Aaron to that great Power and Reputation which they had and used to deliver you and that brought your fathers up out of the land of Egypt 7 Now therefore stand still that I may reason with you p Since God hath laid so great Obligations upon you let us a little consider whether you have Answered them before the LORD of all the ‡ Heb. 〈◊〉 benefits righteous acts q Heb. the Righteousnesses i. e. Mercies or Benefits for so that word is oft used as Psal. 24. 5. and 36. 10. Prov. 10. 2. and 11. 4. and that is the chief Subject of the following Discourse some of their Calamities being but briefly named and that for the illustration of Gods Mercy in their Deliverances of the LORD which he did ‡ Heb. 〈◊〉 to you and your fathers 8 * Gen. 〈◊〉 When Jacob was come into Egypt and your fathers * Exod. 〈◊〉 cried unto the LORD then the LORD * Exod. 〈◊〉 and 4. 〈◊〉 sent Moses and Aaron which brought forth your fathers out of Egypt and made them dwell in this place r In this Land in which Moses and Aaron are said to settle them partly because they brought them into and seated them in part of it to wit that without Iordan partly because they were under God the Principal Authors of their entring into the Land of Canaan inasmuch as they brought them out of Egypt conducted them thorough the Wilderness and there by their Prayers to God and Counsel to them preserved them from utter ruin and gave Command and Direction from God for the distribution of the Land among them and incouraged them to enter into it by promises and assurances of Success And lastly Moses substituted Ioshua in his stead and commanded him to carry them thither and seat them there which also he did 9 And when they forgat the LORD their God s i. e. They revolted from him as it is explained v. 10. and carried themselves as ungratefully and unworthily towards God as if they had wholly forgotten his great and innumerable Favours and their infinite Obligations to him Forgetting of God is oft put for all manner of wickedness whereof indeed that is the true cause See Isa. 17. 10. Ier. 3. 21. Ezek. 22. 12. This he saith partly to Answer an Objection That the reason why they desired a King was because in the time of the Judges they were at great uncertainties and oft times exercised with sharp afflictions to which he Answereth by Concession that they were so but adds by way of Retortion that they themselves were the cause of it by their forgetting of God so that it was not the fault of that kind of Government but their transgressing the Rules of it and partly to mind them that this their ungrateful carriage towards God was no new or strange thing but an hereditary and inveterate Disease that so they might more easily believe their own Guilt herein and be more deeply humbled both for their own and for their Parents Sins * Judg. 4. 〈◊〉 he sold them into the hand of Sisera captain of the host of Hazor and into the hand * Judg. 〈◊〉 of the Philistines and into the hand of the king * Judg. 3. 12. of Moab and they fought against them t To wit with success and subdued them 10 And they cryed unto the LORD and said We have sinned because we have forsaken the LORD and have served Baalim and Ashtaroth but now deliver us out of the hand of our enemies and we will serve thee 11 And the LORD sent * Judg. 〈◊〉 32. Jerubbaal and Bedan u This certainly is one of the Judges and because there is no Judge so called in the Book of Iudges it is reasonably concluded that this was one of the Judges there mentioned having two Names as was very frequent And this was either First Sampson
of Religion to sin neither say thou before the angel x Either 1. the blessed Angels the Singular Number being put for the Plural who are present in the publick Assemblies in which these Vows were generally paid Psal. 66. 13. where they observe both the matter and manner of mens Religious performances as appears from 1 â—…or 11. 10. who as they rejoice in the conversion of a Sinner Luke 15. 10. So are displeased with the sins of men and especially such as are committed in or against the Worship of God that it was an errour y Or 2. Christ who in the Old Testament is frequently called an Angel as hath been oft noted before and the Angel of the Covenant Mal. 3. 1. because even then he acted as God's Messenger appearing and speaking to the Patriarchs and Prophets in his Fathers Name as a presignification of his future Incarnation and who is and was in a special manner present in all religious Assemblies and being Omniscient and Omnipresent exactly knew and observed all the Vows which men made and whethen they did perform or violate them Or rather 3. the Priest or Miâ—…ter of Holy things who was to require of the People the paymâ—… of their Vows to whom all Sacrifices for sins of ignorance or â—…rs about Vows or other things were to be brought Lev. 5. 4 5. For such Persons are oft called Angels or as this Hebrew word is commonly rendred Messengers as Iob 33. 23. Mal. 2. 7. Revel 1. 20. And this Title seems to be given to the Priest here not without some Emphasis because the Vow made to God was paid to the Priest as one standing and acting in God's Name and Stead and it belonged to the Priest as God's Angel or Ambassadour to discharge Persons from their Vows when there was just occasion so to do I did foolishly and unadvisedly in making such a Vow and therefore I hope God will excuse me and instead of that which I had vowed accept of a Sacrifice for my ignorance according to his Law for sins of Ignorance Levit. 4. 2. 5. 15. Numb 15. 26. wherefore should God be angry z Why wilt thou provoke God to anger at thy voice a Either 1. at the Vows which thou hast hastily uttered with thy Mouth as he said above Or rather 2. at these frivolous excuses wherewith thou deludest thy own Conscience and vainly imaginest that thou canst deceive God himself and destroy the work of thine hands b Blast all thy Contrivances and Labours and Estate gotten by thy Labours and particularly that work or enterprize for the success whereof thou didst make these Vows which being as thou thinkest finished thou refusest to pay thy Vows but know that God can quickly unto that which thou hast done and plentifully repay thine indignities and injuries offered to him into thine own Bosom 7 For in the multitude of dreams and many words there are also divers vanities c There is a great deal of vanity and folly as in multitude of dreams which for the most part are vain insignificant so also in many words i. e. in making many vows whereby a Man is exposed to many snares and temptations but fear thou God d Fear the offence and wrath of God and therefore be sparing in making Vows and just in performing them Whereby he implies that this rashness in vowing and slackness in performing Vows proceeds from the want of a just reverence and dream of the Divine Majesty who is immediately concerned in these matters 8 If thou seest the oppression of the poor e Here is an account of another vanity and a soveraign Antidote against it and violent perverting of judgment and justice in a province marvel not f As if it were inconsistent with God's Wisdom and Justice and Truth to suffer such disorders or a just cause for any Man to throw off that fear and service of God which I have now commended to thee †Heb. at the will or purpose at the matter for he that is higher than the highest g The most High God who is infinitely above the greatest of men and therefore if he saw meet could crush them in an instant regardeth h Not like an idle spectatour but like a Judge who diligently observes and records all these miscarriages and will so effectually punish them that neither they shall have any cause of triumph in their former successes nor good men to be grieved at the remembrance of them and there be higher than they i Either 1. the high and holy Angels who are employed by God in the Government of Kings and Kingdoms as we read in the Book of Daniel and elsewhere and for the defence of God's People Psal. 34. 7. 91. 11. Heb. 1. 14. Or 2. God and so it is an Emphatical repetition of the same thing which is frequent in Scripture there is an higher than they Or as the words are by others fitly rendred the most High for Plural words are oft understood of God singularly is above them and therefore can controul them and will certainly call them to an account 9 Moreover the profit of the earth k The fruits procured from the Earth by the skill and labour of the Husbandman is for all l Are necessary and beneficial to all men whatsoever The Wise Man after some Interruption returns to his former subject to discourse of the vanity of great Riches one argument or evidence whereof he seems to mention in this Verse to wit that the poor Labourer enjoyeth the fruits of the Earth as well as the greatest Monarch and that the richest Man in the World depends as much upon them as the poorest the king himself is served by the field m Is supported by the Fruits of the Field Or as many others render it serves or is a servant to the Field depends upon it is obliged to see that his Fields be tilled and dressed that he may have subsistence for himself and for his Servants and Subjects 10 He that loveth silver shall not be satisfied with silver n The greatest Treasures of Silver do not satisfie the covetous possessor of it partly because his mind is insatiable and his desires are increased by and with gains partly because Silver of itself cannot satisfie his Natural desires and necessities as the Fruits of the Field can do and the miserable Wretch grudgeth to part with his Silver though it be to purchase things needful and convenient for him nor he that loveth abundance o Or that loveth it to wit Silver in abundance that desires and lays up great Treasures with increase this is also vanity 11 When goods increase they are increased that eat them p They require and are more commonly attended with a numerous company of Servants and Friends and Retinues to consume them which is a great torment to a covetous Man of whom he here speaks and what good
in this Book signifies particular Believers so her Mother is the universal Church or the true Ierusalem which hath its rise from above which is the Mother of us all Gal. 4. 26. in which Christ and Believers are united and have sweet communion together in holy Ordinances into which Believers are said to bring Christ by Faith and Prayer and the preparation of their Hearts for him whereby they invite and in some sort ingage Christ to go with them into the publick Assemblies and there to give them his Loves although otherwise it is Christ who properly brings Believers into the Church But all particulars in Allegorical Scriptures are not to be strictly urged as all learned Interpreters agree many being added only for the decency of the Allegory and into the chamber of her that conceived me r Christ is as it were the Father that begets and the Church the Mother that conceiveth and bringeth forth Believers 5 * Ch. 2. 7. 8. 4. I charge you O ye daughters of Jerusalem by the roes and by the hinds of the field that ye stir not up nor awake my love till he please s This verse is repeated from Ch. 2. 7. where it is explained The Spouse exhorts her self and all her fellow-Members to be very circumspect lest by any unkind or provoking carriage they should give Christ any cause to depart from them He is supposed to allude to the custom of awakening the Bridegroom and Bride by Songs and musical instruments 6 * Ch. 8. 5. Who is this t The persons speaking seem to be the Daughters of Ierusalem who upon occasion of the Brides Speech to them make this reply or the Friends of the Bridegroom The person spoken of is the Spouse or Bride that cometh out of the wilderness u From the Country which in comparison of Cities is oft called a Wilderness as Isa. 42. 11. Luk. 1. 80. 3. 2. and elsewhere from whence we little expected to see so beautiful and glorious a Bride to come such Persons being usually bred in Courts or noble Cities This Phrase implies that Believers were and were to be called out of the World which for its barrennesâ—… and disorder and replenishment with wild Beasts may fitly be compared to a Wilderness and not only out of the Holy Land which was as the Garden of God but also out of the Gentile-World which in Prophetical Writings is frequently described under the notion of a Wilderness as Isa. 35. 1. 43. 19 20. Withal he seems to allude to the People of Israel which to the wonder and astonishment of all those parts came up out of the Wilderness into Canaan like pillars of smoak x To which the Church may not unfitly be compared partly for its excellent order and comely proportions partly for its direct and constant motion towards Heaven and partly to imply that though she was really and inwardly glorious yet she was outwardly obscure and despicable in the eyes of the World Possibly the words may be rendred thus as with which particle is very frequently understood as hath been shewed in divers foregoing Texts Pillars or a Pillar for the plural number is oft put for the singular of smoak And so the sense may be either 1. Being conducted out of the Wilderness as by a Pillar of smoak going before them as the Israelites were led through the Wilderness to Canaan by a Pillar of Cloud and Fire Exod. 13. 21 22. Or rather 2. Attended with many Prayers and Praises and other holy performances which are perpetually ascending from her and offered by her unto God So he alludes to those Pillars of smoak which all the day long ascended from those numerous Sacrifices which were offered in the Temple which also was a Type of the Prayers of the Saints offered by Christ unto his Father as may be gathered from Rev. 8. 3 4 5. But this I only propose perfumed y This doth not belong to the Pillars as appears by the difference of the numbers in the Hebrew words the Pillars being plural and this word singular but to the Person to wit the Spouse who is said to be thus perfumed partly for her good Name or Renown which is compared to perfumes Eccl. 7. 1. partly for her excellent Virtues and religious Services which are pleasant and acceptable to God and to Angels and Men and partly for the Merits and Graces of Christ which are a sweet savour to God Eph. 5. 2. and wherewith she is enriched and beautified with myrrhe and frankincense with all powders of the merchant z Which are setched by the Merchants from Arabia or other remote parts of the World for the use of perfuming 7 Behold his bed a These are the words either 1. Of the Bridemen who spake v. 6. and here continue their speech and from the admiration of the Bride proceed to the admiration of the Bridegroom Or 2. Of the Spouse who being admired by the Bridemen turns their Eyes and Thoughts to the Bridegroom and directs them to the study of his excellencies and intimates that all her comfort and safety is from him The Bed the place of rest and conjugal converse seems to denote the Church which is comely through Christs Beauty and safe by his Protection in which Christ is glorified and Believers enjoy sweet fellowship with him both here in the Church militant and especially hereafter in the Church triumphant which is Solomons b Which is the Bed not of an ordinary Man but of a great King whom Solomon represents or typifies and who is greater than Solomon Nor is it hard to understand the Messias under the name of Solomon his Type and Progenitor seeing he is upon the same reason called David Ier. 30. 9. Ezek. 34. 23. and elsewhere especially considering that this whole Book is by the confession both of Jewish and Christian Interpreters to be mystically understood threescore c i. e. very many the certain number being put for an uncertain as is frequent valiant men are about it of the valiant of Israel d He alludes to Solomons Guard or Watchmen whereby he designs all those Creatures whether Angels Princes Ministers or others whose Ministry God useth for the Protection of his Church 8 They all hold swords being expert in war every man hath his sword upon his thigh e Is prepared and ready to fight as this Phrase notes Ex. 32 27. Psal. 45. 3. because of fear in the night f To prevent those dangers and mischiefs which are most frequent and most dreadful in the night season The night may note either 1. The time of Tribulation Temptation or Desertion Or 2. The whole time of this Life which may well be called night in respect of that ignorance and Errour and other kinds of Darkness wherewith it is attended as the future Life is compared to a day this Life being the only time wherein such a Guard is necessary