made fruitfull by the blessing and Gospell of Christ Heb. 6. 7. 8. 9. So God promising to heale the backsliding of his people and to love them freely after his anger is turned away saith I will bee as the deaw unto Israel he shall grow as the Lilie and cast forth his roots as Lebanon his branches shall spread and his beauty shall bee as the Olive tree c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron which were like unto Palme tree branches and appeared to doe miracles in the land of Aegypt singing to weet of birds as after in speciall hee nameth the Turtle dove This is both a signe and an effect of the Spring time which cheareth all creatures and causeth them in their kind to sing praises unto God and these birds and turtles signifie the Saints who feeling the comforts of Gods word and spirit doe sing his prayse and with Psalmes and Hymnes and spirituall songs doe sing and make melody in their heart to the Lord Ephes. 5. 19. As it is written They shall lift up their voice they shall sing for the majesty of the Lord c. From the utmost part of the earth have wee heard songs Glory to the righteous Esay 24. 14. 16. of the turtle The Church it selfe is sometime meant by the Turtle Psal. 74. 19. and the Dove Song 2. 14. and 5. 2. sometime the holy Ghost with his graces is resembled by a dove as at our Lords baptisme Mat. 3. 16. and thus the Chaldee expoundeth it here the voice of the holy Ghost So it signifieth the voice of the Spirit in the people of Christ mutually comforting one another and jointly praising â—od with and for his graces The Turtle dove casting her feathers is said to hide her selfe in winter in holes of trees her voice therefore being now heard signifieth that Summer was come Vers. 13. her greene figs or her unripe figs such as the figtree thrusteth out in stead of flowers which appeare on other trees A signe not onely of the Spring but of a fruitfull yeere Our Saviour saith Learne a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that Summer is nigh Matth. 24. 32. And the blessing of God upon his Church is hereby signified as on the contrary when hee threatneth to consume the same he saith there shall be no grapes on the vine nor figs on the figtree c. Ier. 8. 13. tender grape or young small grape called in Hebr. Smadar a word used onely in this Song here and in vers 15. and c. 7. v. 12. By this variety of fruits is figured the variety of graces the good workes and sweet odour of them which appeare in the Saints after they are reconciled to God by Iesus Christ who is the true vine the faithfull are the branches who when they beare much fruit the Father is glorified Iohn 15. 1. 5. 8. The people of God themselves are also likened to grapes and figges as I found Israel like grapes in the wildernesse I saw your fathers as the first ripe in the figtree c. Hos. 9. 10. rise up thou or rise up for thy selfe as in vers 10. which exhortation is here againe repeated Vers. 14. My dove so Christ calleth here his Church The dove is mournfull sociable harmlesse chaste fearfull c. as I did mourne as a dove Esay 38. 14. and wee mourne sore like doves Esay 59. 11. Againe who are these that flie as the doves to their windowes or lockers Esay 60. 8. and in Ezek. 7. 16. they that escape of them shall escape and shall be on the mountaines like doves of the vallies all of them mourning every one for his iniquity And in Hos. 11. 11. they shall tremble as a dove out of the land of Assyria in Mat. 10. 16. be harmlesse as doves All which properties agree with the Church in this her estate especially fearfulnesse and mourning for her iniquities whereby she became sicke of love vers 5. the clefts of the Rocke hidden there for feare of enemies as it is written O yee that dwell in Moab leave the cities and dwell in the Rocke and be like the dove that maketh her nest in the sides of the holes mouth Ier. 48. 28. The Rocke whither this dove the Church was now fled seemeth most properly to meane faith in Christ as Mat. 16. 18. wherein she hid her selfe for feare of Gods wrath for her sin and yet durst not shew her selfe or the election of God which as a sure and rocky foundation abideth for ever Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke and covered with Gods hand while hee passed by secret place or hiding place thus David often calleth God his secret or hiding place as 〈◊〉 Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me c. See also Psal. 61. 5. and 91. 1. stayres Heb. stayre or steepe place This as the Rocke aforesaid may signifie Christ by 〈…〉 th in him we ascend unto God by degrees as by stayres he being the Ladder which Iakob saw in vision upon whom the Angels of God ascended and descended Gen. 28 12. Ioh. 1. 51. let me see thy countenance or cause me to see thy personage thy visage thy forme fashion shape sight or appearance see chap. 5. 15. that is stirre up thy faith and hold up thy face with comfort come unto me walke before me and be upright as Gen. 17. 1. Present thy body as a living sacrifice holy c. Rom. 12. 1. So the Chaldee expoundeth it Shew me thy countenance and thy righteous workes heare thy voice that is thy prayers prayses songs thanksgivings c. Psalm 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me in all thy feares and troubles as in Psal. 50. 15. Call on mee in the day of distresse c. By these words Christ both sheweth her the cause of her soules sicknesse to be her owne infirmities and negligence in prayer and other holy duties as also comforteth her against her feares and the conscience of her infirmities Thus the Chaldee also explaineth it Let me heart thy voice for thy voice is sweet in prayer in the house of the little sanctrary and thy countenance fayre in good workes 〈…〉 is sweet that is pleasing and acceptable being uttered in faith and according to the will of God as it is written Then shall the offrings of Iudah and Ierusalem be sweet that is pleasing unto the Lord Malac. 3. 4. but unto the transgressors he saith your burnt offrings are not acceptable nor your sacrifices sweet unto me Ier. 6. 20. comely or to be desired beautifull as in Song 1. 4. These praises of the Church are spirituall and according to the esteeme of God not of men for even Christ himselfe in respect of wordly reputation had his visage and forme so marred that many were astonied at
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-heart my
is mine he feedeth among the Lilies Thou art faire ô my Love as Tirzah comely as Ierusalem terrible as armies with banners Turne-about thine eyes over-against me for they have lifted mee up thy haire is as a flocke of Goats that appeare from Gilead Thy teeth are as a flocke of sheepe which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong As a piece of a pomegranate are thy temples within thy locks There are threescore Queenes and fourescore Concubines and Virgins without number My Dove my perfect-one she is one she is the onely one of her mother she is the choice one of her that bare her The daughters saw her and they blessed her the Queenes and the Concubines and praised her Who is she that looketh-forth as the morning faire as the moone cleare as the Sunne terrible as armies with banners I went-downe to the nut garden to see the fruits of the valley to see whether the vine flourished whether the Pomegranates blossomed I knew not my soule put me the chariots of my willing people Returne returne ô Shulammitesse returne returne that we may looke upon thee what shall we see in the Shulammitesse as the company of two-armies CHAPTER VI. O Whither is thy welbeloved gone Thou that of women art the fairest one O whither may thy Loved turned be Aside that we may seeke for him with thee My Welbeloved he descended is Vnto his garden to the beds of spice Within the gardens that he food may get That also he may gather Lilies sweet I my Beloveds am and my Loved Is mine he doth among the Lilies feed My Love thou art as Tirzah beautifull Comely as is Ierusalem dreadfull As are the warlike-bannered armies Over against me turne about thine eyes For they have lift me up so is thine haire As flocke of goats from Gilead that appeare Thy teeth as flocke of sheepe are which be gone Vp from the washing of which every one Doe bring-forth equall-twinnes and them among Is none that is bereaved-of the-yong The temples-of-thine-head thy lockes within Like to a piece of a pomegranate beene Queenes threescore are and Concubines fourescore Of Virgins eke innumerable store My Dove my undefiled she is one She of her mother is the one alone Of her that bare her she the choice one is The daughters they her saw and did her blisse The Queenes and Concubines and did her praise Who is she that as morne her selfe displayes Faire as the Moone is as the Sun so cleare Dreadfull as armies that doe banners beare To the Nutgarden I went-downe to see The valley fruits to see if the vine-tree Flourisht if blossome did the Pomgranets I knew not my soule put me the charrets Of my free people Turne ô turne I say Shulammitesse turne turne we view thee may What shall you see in the Shulammitesse As company that of two-armies is Annotations TVrned aside or hath he turned his face to wit from thee to others or to another place that we may seeke or and we will seeke him The daughters of Ierusalem Gods elect having heard from his Spouse the praises of Christ are moved earnestly to inquire after him and promise if they know where to seeke him with her that they might bee made partakers of his grace and blessings Such is the effect of the preaching of the Gospell in the hearts of the chosen Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen fore-mentioned Song 3. 3. and 5. 7. had no such affection that in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord therefore they shall not prosper Ier. 10. 21. Vers. 2. is gone-downe to his garden The garden of Christ is his Church as in chap. 4. 16. and 5. 1. The Spouse which before missed and sought him hath now intelligence and informeth others where he is so that this respecteth another time and state and the promise is fulfilled Seeke and ye shall find Mat. 7. 7. If from thence thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule Deut. 4. 29. bed of spice rankes rewes or beds wherein spices were sowne which seemeth to meane companies of beleevers in whose hearts as in good earth the sweet and precious word of the Gospell was sowne Mat. 13. 8. 23. For these beds are by Aquila a Greeke interpreter translated Prasiai which word is used in Marke 6. 40. for rankes of people sitting downe to bee fed of Christ. to feed to associate himselfe and communicate with the graces of his people eating his pleasant fruits as in Song 4. 16. as also to feed his friends and impart unto them the graces of his Spirit in the gardens his particular Churches as in Song 5. 1. to gather Lilies to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather unto him his faithfull people which are as Lilies among thornes Song 2. 2. The Hebrewes in their Chaldee paraphrase apply this to Gods returning of his people from the captivity of Babylon by Cyrus Ezra Nehemiah Zorobabel c. and the restoring of his worship in the Temple reedified and accepting their service and nourishing them with dainties and as a man that gathereth lilies out of the vallies so gathereth he them out of Babylon Vers. 3. I am my Beloveds The Spouse here glorieth in the peace renewed betweene Christ and her and their mutuall communion by his Spirit and her faith notwithstanding her former infirmities and afflictions The same words but in other order she used before in Song 2. 16. see the annotations there V. 4. Thou art faire The Spouse having found being reconciled to Christ is here cōmended by him for her manifold graces wherewith shee was beautified Compare these her graces with the former in Son 4. 1. c. as Tirzah This was a city in Canaan not far from Samaria wherin one of the 31 Kings whom Iosua conquered did dwell Ios. 12 24. Afterward the Kings of Israel kept their Courts in it 1 King 14. 17. and 15. 21. 33 and 16. 6. 8. 23. By interpretation Tirzah signifieth gratefull well pleasing or acceptable and so the Greek here translateth it Good pleasure or favourable acceptation which sheweth it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and acceptable by Christ her Beloved as Ephes 1. 6 and 5. 27. Ierusalem a city renowned for glory especially because God himselfe chose to dwell in it having his Temple built there on mount Sion It was faire in situation the joy of all the earth the City of the great King Psal. 48. 2. 3. c. Hereupon the Church under the Gospell the Spouse and Wife of the Lambe Christ is called Ierusalem holy and heavenly whose glory from God and excellent ornaments are described at large in
mindes of his people are inflamed is such as cannot be quenched with any calamities And thus it is said Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword as it is written for thy sake we are killed all the day long we are accounted as sheepe of slaughter nay in all these things wee 〈◊〉 more then conquerours through him that loved us 〈◊〉 I am perswaded that neither death nor life nor 〈…〉 nor Principalities nor powers nor things present 〈◊〉 things to come nor height nor depth nor any other creature shall bee able to separate us from the love of 〈◊〉 which is in Christ Iesus our Lord Rom. 8. 〈…〉 all the substance or all the riches wealth 〈…〉 ver gold c. that is in his house 〈◊〉 they would contemne it that is it would utterly or altogether be contemned or he would wholly be contemned As the love betweene Christ and his Church cannot be separated being united by the Holy Ghost so neither can love nor other grace of God be bought for money but is the free gift of God bestowed on whom he pleaseth Act. 8. 18. 19. 20. Rom. 9. 11. 16. So wisedome cannot be go 〈…〉 for gold neither shall silver bee weighed for the price thereof c. Ioh. 28. 15. 19. Prov. 8. 11. 19. Vers. 8. Wee have a little sister The godly here consult about a new Church arising whom they call a sister in respect of the unitie of faith little or small as being yong newly converted and nothing populous without breasts as having yet no stablished ministerie for such is the state of the Churches in their beginning as appeareth by Act. 14. 23. Tit. 1. 5. so that her children could not sucke out the sincere milke of the word and be satisfied with the breasts of her consolations 1 Pet. 2. 2. Esa. 66. 11. for she was not yet come to the estate of Israel whose breasts were fashioned and the Lord entred into covenant with her and shee became his Ezek. 16. 7. 8. when she shall be spoken of or wherein speech shal be of her when the fame of her calling and conversion shal come abroad what furtherance shall we yeeld to increase settle stablish her in the truth This sheweth the duty of love from one Church to another in communicating their graces each to other and praying one for another See an example in Act. 11. 19. 22. 23. This Hebrew phrase of speech to be had of her or in her may be understood two waies for or against her for her when treatie shall be of her espousals unto Christ thus David sent and spake of or with Abigail to take her to him to wife 1 Sam. 25. 39. against her as the people spake against God and against Moses Numb 21. 5. and Princes speake against me Psal. 119. 23. For no sooner doe a people turne to the Lord but the wicked doe oppose in word and worke And thus the Hebrewes in their Chaldee Paraphrase expound it here What shall wee doe for our sister in the day when the nations shall speake to goe up against her unto warre Vers. 9. If she be is wall The answere to the thing proponed made as some thinke by Christ to which the Chaldee paraphrast agreeth saying Michael the Prince of Israel will say or by other her sister churches desirous to procure her good a wall that is strong and well grounded in the truth and so become a citie which is often described by walles gates barres c. 2 Chron 8. 5. and 14. 7. Revel 21. 12. Spiritually it meaneth her faith and hope of salvation in Christ grounded on the doctrine of the twelve tribes of Israel and twelve Apostles of Christ Rev. 21. 14. 19. as Thou shalt call thy walles salvation Esa. 66. 18. and we have a strong city salvation will God appoint for walles and bulworkes Esa. 26. 1. Moreover when God signified the strength and courage of his Prophet against their enemies he faith I will make thee unto this people a fenced brazen wall and they shall fight against thee shall not prevaile â—er 15. 20. wee will b 〈…〉 d Here by we may be implied the Trinitie in the Godhead as Gen. 1. 26. Song 〈◊〉 11. or we may meane Christ inwardly effectually by his grace and his people her sisters outwardly and ministerially by the word of the Gospell a pallace or 〈…〉 le a tower a faire and orderly building such as were wont est times to bee set on strong walles of cities and this being of silver noteth the puritie excellencie and durablenesse of this pallace adorned with the graces of Gods word and Spirit that so she might be builded for an habitation of God through the Spirit Eph. 2. 22. and bee able to resist the forces of her enemies and if she be a doore if shee goe forward in the faith and practise of the Gospell that she be not onely built up as a wall but as a gate and doore fully edified as at the repairing of Ierusalem when they sanctified the gates and set up the doores of it Nehem. 3. which gates doores barres c. were for the safeguard of the inhabitants and shewed their care to resist and keepe out the enemies as appeareth by the contrary in Ier. 49. 31. as also to open that the righteous nation which keepeth the truths may enter in Esa. 26. 2. Psal. 118. 20. Therefore Angels are at the gates of the heavenly Citie to conduct Gods people into it Revel 21. 12. 27. and 22. 14. wee will inclose her or we will fence her about with board of Cedar which is faire strong and durable and of sweet savour of such the Temple was builded 1 King 6. 15. 18. V. 10. I am a wall or I became a wall that is I grew up and waxed strong in the faith love of Christ. The little sister sheweth her readinesse to receive and increase in the doctrine of the Gospell my breasts as towers my breasts are fashioned Ezek. 16. 7. the ministerie of the word established in mee to nourish up children unto Christ. The similitude of towers noteth also the strength power and glory of the administration of the Gospell and the open preaching of it out of pulpits of high places that all may heare For Migdal a towre is used for a pulpit in Neh. 8. 4. in his eyes in Christs sight findeth peace We all in our naturall corruption are enemies to God Rom. 5. 10. but being justified by faith we have peace with God through our Lord Iesus Christ Rom. 5. 1. for the worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Esa. 32. 17. and this peace is injoyed by the Holy Ghost Rom. 8. 6. 9. and it is opposed to all the troubles tentations persecutions and afflictions in this life and world Ioh. 16. 33. and is that which guardeth our hearts and mindes
that woman shall beare her iniquitie Annotations COmmand After that God had set his church and ministery in order he next giveth lawes for the puritie and holinesse of his church in that order by removing all sinne and uncleannesse from among them and after by appointing the exercises of godlinesse Of this he saith Command whereby the weight of the things here spoken of is signified that they send away or as the Greeke translateth and let them send away that is put out of the campe and there were three Campes the Sanctuary called the Campe or tents of the LORD 2 Chron. 31. 2. the Campe of the Levites Num. 3. and the Campe of Israel the twelve tribes Num. 2. See the annotations on Exod. 40. 33. And as the uncleane were to be put out of the Campe pitching about the Sanctuary so out of he campe which went to warre against their enemies Dâ—â—s 23. 10 11. The Campe of the Lords Sanctuary was most holy none which was unâ—leane in any thing might enter in 2 Chron. 23. 19. Leper who was defiled and uncleane all the dayes that the plague was upon him and was to dwell alone without the campe Lev. 13. 46. see the annotations there an issue the Law of their uncleannesse is given in Levit. 15. a soule that is a dead soule as Num. 6. 6. meaning a body the Chaldee here translateth by the bones of the soule of a man taking the soule for a dead carkasse as in Levit. 21. 1. there the Chaldee hath the dead Who so touched any dead man was uncleane seven dayes Num. 19. 11 c. whereas for touching other dead creatures they were uncleane but unâ—â—ll evening Lev. 11. 24. 39 40. These legall pollutions figured our pollution by sinne of all sorts as in their places is shewed and the removing of such out of the Lords campe figured the removall of unrepentant sinners out of the church into which any thing that defileth may in no wise enter Rev. 21. 27. the uncleane may not come into it Esai 52. 1. Vers. 3. male and female Hebr. From male unto female whereby he meaneth both sorts and as Chazkuni here observeth he saith not man and woman to teach that in case of uncleannesse the great and the small are alike Vpon this Law Marie the sister of Moses Aaron being striken with leprosie was put out of the Campe Num. 12 14 15. without the campe or to without that is to a place without the campe But were they all to be together in one place seeing the Lepers were to remaine alone Lev. 13. 46. The Hebrew doctors expound this Law thus There were three â—ampes the campe of the Divine Maiesty that is the Sanctuary about that the campe of the Levites and from thence unto the end the campe of the standards on all foure quarters that was the campe of Israel The Leper was put forth out of them all he that had an issue might be in the campe of Israel but was put forth out of the second and the defiled by the dead he might be even in Levâ—es campe and was 〈◊〉 put forth save from the campe of the Majestie of God Sol. Iarchion Num. 5. This though it seemeth contrary to Moses is the common opinion of the Hebrewes as may be seene in Thalmud Bâ—â— in Pesachim chap. 6. and Maimony in Misâ— in Bâ—ath hâ—mikdash ch 3. where he rendreth this reason The Leper because his uncleannesse is greater he is sent away further than his fellowes for every one whose uncleannesse is greater his putting forth is further than his neighbours Therefore they send forth the Leper out of the three campes which is out of Ierusalem because he defileth by entrance whereas â—e that hath an issue defileth not so And they send forth men and women that have issues the menstruous and women in childbed out of the two campes which is out of the mountaine of the house of God because they defile bed and seat which the uncleane by the dead doe not The Câ—el that is the Ramp 〈…〉 or Courtyard in the Temple which was more ouâ—ward than the womens court as the womens was more than the mens court they put forth out of it heathens and such as are defiled by the dead and 〈◊〉 by lying with the menstruous If a Leper 〈◊〉 into Ierusalem he 〈…〉 eaten with 40. stripes if 〈◊〉 come into the mountaine of the house of God â—e is beaten with fourescore stripes c. Wee may here note the difference and degrees of places and their holinesse which the Hebrewes say were ten within the Land of Canaan Ierusalem and the Temple 1. The walled townes 2. The city Ierusalem 3. The mountaine of Gods house mount Sion 4. The Chel or outmost court 5. The womens court which some thinke to be that which is called the new court 2 Chron. 20. 5. 6. The mens court 7. The Priests court 2 Chro. 4. 9. 8. The place betweene the Porch and the Altar 2 Chron. 8. 12. 9. The Temple or House it selfe 10. And the most holy place or Oracle within the Temple 1 King 6. 16. 17. 19. Of these it is written in the Bab. Thalmud in Celim ch 1. sect 6 c. and by Maimony in Mâ—sn in Beth hâ—â—chirah chap. 7. sect 12 c. thus All the land of Israel is holy above all other lands for they bring out of it the Sheafe and the Two loaves Lev. 23. 10. 17. and the First-fruits which they 〈◊〉 not out of other lands Ten holinesses are in the land of Israel one above another The walled townes are holier then the rest of the land for out of them they put the leprous neither doe they bury the dead within them without consent of seven good men of the city or of all the people of the city c. Ierusalem is holier then other walled cities for they eat the light holy things and the second tithes within the walies thereof The mountaine of Gods house is holier then it for none that have issues are menstruous or in childbed may come in thither The Chel or Rampart is holier than it for no heathens or defiled by the dead or that hath â—â—en with the menstruous may come in thither The womens court is holier then the Chel for none that is washed from his uncleanenesse that day before Sun setting as Levit. 15. 6. may come thereinto The court of the men of Israel 〈◊〉 holiâ—r than the womens court for none that hath not brought his offering for aâ—oxement though he be otherwise cleane as Levit. 12. 6. 7. and 14. 9. 10. and 15. 13 14 15. may come into it And the 〈◊〉 that commeth there into is guiltie of cutting off The Priests câ—â—rt is holier then that for no 〈◊〉 may come in thither saue at the time of their 〈…〉 ssities for imposing of hands or for atone 〈…〉 〈◊〉 for staying or for waving the Sacrifices 〈◊〉 the Porch and the Altar is holier than 〈◊〉 for none that are blemished
words in Chaldee an evill name The word evil is expressed in the next verse see the notes on Num. 13. 32. Ver. 37. the plague before Iehovah that is by an extraordinary plague from the hand of God either the pestilence fore-threatned v. 12. or some other dâ—ath And before Iehovah may mean sudden death there by the Sanctuarie where the glory of Iehovah appeared v. 10. as it is said of Vzza there he died before God 1 Chron. 13. 10. which another Prophet explaineth there he died by the Arke of God 2 〈◊〉 6. 7. The Hebrewes as Sol. Iarchi and Targum Ionathan on this place report these mens death to have beene by an inflammation of their tongues and wormes issuing out of them as a just recompence because with their tongues they had sinned Ver. 38. lived that is remained alive safe and in health So the judge of all the earth did judgment and would not slay the righteous with the wicked as Gen. 18. 25. And they survived not onely the other spies but all the rebellious Israelites and went in and possessed the land of promise Ios. 14 â—0 and 19. 49. This sheweth the small number of Gods Elect though many be called to the profession of the faith The Hebrew Doctors speaking of Ier. 3. 14. where it is written I will take you one of a citie and two of a family and I will bring you to Zion doe say As of six hundred thousand Israelites onely two entred into the land of promise to wit Ioshua and Caleb so shall it also be in the dayes of Christ. Talmud in Sanhedrin ch 11. wherein they beare witnesse against themselves that they fulfilled the inâ—asuâ—e of their fathers in rebelling against Christ and despising the Gospell of their salvation Verse 40. and went vp that is girded their weapons of warre about them and pressed forward of themselves to goe up as Moses explaineth it in Deut. 1. 41. For things which men endevour and are ready to doe are said to be done by them as Reuben delivered Ioseph out of his brethrens hand when he endevoured by exhorting perswading with them that he might deliver him Gen. 37. 21 22. See also the annotations on Ex. 8. 18. will goe up and fight Deut. 1. 41. we have sinned against Iehovah Deut. 1. 41. Thus they shewed a kind of repentance and sorrow for their sin which was not sincere nor a godly sorrow for they turned from one evill to another and overthrew themselves Verse 41. Moses said being first commanded of the Lord so to say Deut. 1. 42. the mouth that is as the Greeke translateth the word of the Lord and the Chaldee addeth against the decree of the word of the LORD But it or for it that is the thing which ye doe shall not prosper that is not have good successe in Greeke It shall not be prosperous unto you R. Menachem referreth this word It. to Shecinah the divine Majestie which would not prosper them and compareth here with a like phrase in Ezek. 1. 13. it went up and downe among the living creatures Verse 42. Iehovah is not among you thus God bade him say for I am not among you Deu. 1. 42. The Chaldee expoundeth it for Shecinah the Majestie or presence of the LORD is not among you not smitten in Chaldee not broken in Greeke and ye shall fall before your enemies V. 43. from after Iehovah in Chaldee from after the service of the LORD which the Greeke translateth disobeying or not beleeving the Lord Chazkuni explaineth it thus Because the spies made you afraid of the Canaanite Amalekite that abide there ye are turned from after the LORD and are afraid to go into the land and you trust not in him therfore he will not be with you if you transgresse his mouth to goe to sight till after 40 yeares Iehovah will not be with you this the Chaldee expoundeth the Word of the Lord will not be for your holpe Verse 44. they loftâ—ly presumed or tooke upon them by violence with a loftie presumptuous minde in the Chaldee they dealt wickedly or turbulently The originall word Aphal from which Ophel a Tower or Fort is derived 2 Chron. 33. 14. signifieth lifting up as in Abak 2. 4. which the Apostle sheweth to meane a drawing backe from God by unbeleese Heb. 10. 38 39. So here in this their presumptuous enterprise their soules were lifted up in them but withdrawen from God And Moses explaineth this by two other words yee pressed forward Deut. 1. 41. and yee were presumptuous Deut. 1. 43. The Hebrew Commentary Tanchuma coÌ„pareth it with another like word which signifieth darknesse and explaineth it they went darke or obscure for that they went without leauâ— from God and Targum Ionathan thus they set forward in the darke before day dawning to which the old Latine version agreeth translating it darkned departed not in Greeke moved not The Arkeremoved not but at the removall of the cloud Num. 9. 15 c. which God not taking up shewed thereby his dislike of their action Moses obeying the Lord would not accompany the presumptuous sinners so they went without the Lord and without the signes of his grace or company of his ministers Verse 45. The Canaanite that is the Amorite Deut. 5. 44. which was of the posteritie of Canaan Gen. 10. 15 16. which dwelt or which sate lay in wait discomfited them pursued them as Bees doe and destroyed them Deut. 1. 44. Because they rebelled against God and vexed his holy Spirit therefore hee was turned to be their enemie he fought against them Esai 63. 10. unto Hormah in Greeke Herme the name of a place so called of the event signifying utter destruction or Anathema so after in Num. 21. 3. After this discomfiture the Israelites returned and wept before the LORD but hee would not heare their voice nor give eare unto them so they abode in Kadesh many dayes Deut. 1. 45 46. These things which happened unto them for types 1 Cor. 10. 11. doe shew the nature of man of his free-will and workes without faith that they procure nothing but wrath from God and destruction unto men And as Israel carried themselves under Moses so did they under Christ for the Lord Iesus himselfe Iohn the Baptist as Ioshua and Caleb faithfully testified the truth of Gods promise and perswaded the people to enter into the Kingdome of God Mat. 3. 1 2 3. and 4. 17. But the Priests Scribes and Pharisees like the unfaithfull spies discouraged the people and would neither goe themselves into the kingdome of heaven nor suffer theÌ„ that were entring to goe in Mat 23. 13. but pretended worldly feares Iohn 11. 48. Yet after they would seeme to enter by force going about to establish their owne righteousnesse but not submitting themselves unto the righteousnesse of God Rom. 10. 3. so they pleased not God but filled up their sinnes alway and wrath came upon them to the uttermost 1 Thess. 2. 15 16.
he went and hired Balaam to curse them and hereupon Balak said unto him in Numb 22. 6. I know that he whom thou blessest is blessed c. But this is an uncertainry and it may be also understood of the Israelites that they used these parables in rehearsing the workes and warres of the Lord. Come into Hesbon or into Cheshbon in Greeke Esebon Chazkuni expoundeth it Come to dwell in Hesbon for now it shall be established after that Sihon hath the dominion of it for so long as it was in the hand of the King of Moab they were afraid to dwell within it because the King was weake Let the citie of Sihon in Greeke thus that the citie of Seon may be built by which it appeareth that this proverb was first takeÌ„ up after that Sihon had won Hesbon out of Moabs hand prepared or firmely established meaning more than in former times it had beene or as Iarchi saith prepared in Sihons name for to be his citie Vers. 28. a fire by fire and flame warres that consume are usually meant as in Esay 47. 14. Dan. 11. 33. Amos 1. 7 10 12 14. and 2. 2 5. Hobad 1. 18. Psal. 78. 63. So this is spoken of Sihons wars against the Moabites The Chaldee expoundeth it A strong east wind like fire and warriers like a flame and the Ierusalemy Targum thus A people strong and burning like fire and warriers like a flame of fire from the citie of Sihon from the citie which now is Sihons as Chazkuni explaineth it These parables are after by Ieremy applied against the Moabites They that fled stood under the shadow of Hesbon because of the force of the enemy but a fire is gone out of Mesbon and a flame from the midst of Sihon that is of the citie of Sihon and hath consumed the corner of Moab c. Ier. 48. 45. consumed Ar or eaten up devoured Ar of Moah The Chaldee explaineth it hath killed the people of Lechajath of Moab And this seemeth to be right that the people was destroyed and not the citie or countrey For Ar which the Chaldee calleth Lechajath remained still the possession of the Moabites Deut. 2. 9 18 29. Esay 15. 1. In stead of this Ieremy saith the corner of Moab Ier. 48. 45. Ar is the name of that countrey in the Hebrew tongue and in Syriak it is called Lecajath saith Sol. Iarchi on Numb 21. the Lords or the Masters patrons of the high places of Arnon These the Chaldee expoundeth Chemarims or Priests which served in the Gods house or temple of the high place of Arnon the Greeke translateth it the pillars of Arnon The Prophet calleth them the crowne of the head that is the chiefe or principall of the sonnes of tumult Ier. 48. 45. high places where they used to serve their God as appeareth also by the Prophet saying 〈◊〉 will cause to cease in Moab saith Iehovah him that offereth in the high place and him that burneth incense to his God Ier. 48. 35. So Targum Ierusalemy expoundeth this place of Moses thus Killed the Priests that sacrificed before their Idols in Arnon Vers. 29. Woe to the Moab in Chaldee Woe to you Moabites It is a continuance of the parable taken up against them people of Chemosh in Greeke of Chamos which the Chaldee explaineth people that serve Chemosh So in Ier. 48. 46. Woe to thee Moab the people of Chemosh is perished This Chemosh was the god of the Moabites 1 King 1. 33. and as it seemeth also of the Ammonites Iudg. 11. 24. for their service of which Idoll they are called the people of Chemosh as the Israelites are usually called the people of Iehovah he hath given that is Chemosh hath given or suffered his sonnes that escaped the sword to be taken captives Thus Moabs idolatrie is here upbraided as the cause of their ruine and so Ieremie after saith of them Moab shall be ashamed of Chemosh as the house of Israel was ashamed of Bethel their confidence Ier. 48. 13. And againe Chemosh shall goe forth into captivity with his Priests and his Princes together Ier. 48. 7. Likewise another Prophet saith When it is seene that Moab is weary on his high place he shâ—â—d come to his sanctuary to pray but he shall not prevaile Esay 16. 12. And though Chemosh was an Idoll and so nothing in the world as the Apostle saith 1 Cor. 8 4. and therefore could not doe evill neither was it in him to doe good Ier. 10. 5. yet thus it is spoken of him he hath given according to the speech and opinion of the idolaters as Iephthah also said to the King of Ammon Wilt not thou possesse that which Chemosh thy god giveth thee to possesse Iudg. 11. 24. But indeed the God of Israel was hee that brought this judgement upon the Moabites for their idolatrie Ier. 48. 12 13. Vers. 30. their lampe is perished their light is lost that is as the Greeke translateth it their seed is perished by seed meaning such as should inherit the kingdome and so the Chaldee paraphrast explaineth it the kingdome is ceased from Heshbon and Targum Ierusalemy giveth the same exposition the kingdome is ceased from Hesbon and ruler from Dibon The like metaphor is elsewhere used as And unto his some will I give one tribe that David my servant may have a lampe alway before me in Ierusalem that is a seed or son to reigne in Ierusalem 1 King 11. 36. So in 1 King 15. 4. for Davids sake did the Lord his God give him a lampe in Ierusalem to set up his sonne after him where the lampe is expounded his sonne Thus the Hebrewes here also expound it their lampe is perished that is saith Iarchi their kingdome is perished And Chazkunithus the citie Hesbon hath lost her heire from over all the land unto Dibon so that no heire of Moab shall inherit it any more a Lampe meaneth an heire as in 1 King 11. 36. To this sense the old Latine version saith Their yoke is perished from Hesebon for a yoke often signifieth dominion as in Ier. 27. 8 11. and 28. 2 14. A lampe signifieth a kingdome and a yoke and dominion saith Sol. Iarchi It may also be translated And we have shot at them so it agreeth with that which followeth and wee have laid them waste and they are the words of Sinon and his favourites triumphing for their conquest over Moab Dibon one of the high places and cities in Moabs countrey Esay 15. 2. Ierem. 48. 18 22. The Chaldee expoundeth it the dominion is departed from Dibon which reacheth unto Meâ—eba the Chaldee saith which is adjoyned unto Medeba that was another citie in Moabs land Esay 12. 2. The word which in Hebrew asher is noted extraordinarily in the Hebrew with prickes over it for some hidden meaning Baal-hatturim saith of it thus R in asher is pricked and there remaineth that letter being taken away ash that is fire because it was burnt with fire and the
from without the land they are no first-fruits Maimony in Biccurim chap. 2. sect 1. in a basket so the Greeke and Chaldee translate the word Tene used onely here and in Deut. 28. 5. 17. The Hebrewes understand it generally of any vessell and hold it necessary from this place that the first-fruits be brought in a vessell also they teach that every sort of fruit should be brought in a vessell by it selfe but if he brought them in one vessell it would serve And they might not bring them mixed all together but the Barley underneath and the Wheat above it and the Olives above that and the Dates above them and the Pomgranats above them and the Figges uppermost in the vessell And there should be some thing put betweene every severall kinde as clothes or rushes or leaves or the like and they laid about the figs clusters of grapes outward If he brought them in a vessell of metall the Priest tooke the first-fruits and restored the vessell to the owner but if he brought them in a vessell of Osiâ—rs or of Rushes or the like then both the first-fruits and baskets were the Priests Maimony tom 3. in Biccurim or treat of First-fruits chap. 3. sect 7 8. and shalt goe namely at the feast of Harvest or Pentecost which was seven weekes after the Passeover as may be gathered by Exod. 34. 22. and Deut. 16. 9 10. then the people went up together and carried of their first-fruits with them The Hebrewes say They brought no first-fruits before the Pentecost as it is written And the feast of harvest of the first-fruits of thy labours Exod. 23. 16. and if any brought them before they received them not of him but he left them there untill the solemne feast came Maimony in Biccurim c. 2. s. 6. his name to dwell the Chaldee saith his divine presence to dwell the Greeke his name to be called upon there meaning the Tabernacle or Temple called elsewhere the house of Iehovah Exod. 23. 19. This in ages following was at Shilo and then at Ierusalem whither the people used to repaire with great solemnity and at the performance of this service they are said to do thus When they carried up the first-fruits all the cities that were in a Station or County gathered together to the chiefe citie of the Station to the end they might not go up alone for it is said In the multitude of people is the Kings honour Prov. 14. 28. And they came and lodged all night in the streets of the citie and went not into the houses for feare of pollution And in the morning the governor said Arise and let us goe up to Sion the citie of the LORD our God And before them went a Bull which had his hornes covered with gold and an Olive garland on his head to signifie the first-fruits of the seven kinds of fruits And a Pipe strucke up before them untill they came neere to Ierusalem and all the way as they went they sang I rejoyced in them that said unto mee Wee will goe into the house of the LORD c. Psal. 122. When they were come nigh to Ierusalem they s 〈…〉 messengers before them to signifie it to the men of Ierusalem c. Then the Captaines and Governours went out of Ierusalem to meet them if many men came there went out many and if but few few And when they all were come within Ierusalem gates they began to sing Our feet have beene standing in thy gates O Ierusalem Psal. 122. All the chiefe Artificers that were in Ierusalem stood before them and saluted them Welcome brethren the men of such a place And they went in the midst of Ierusalem the Pipe striking up before them till they came neere to the mount of the house of God when they were come thither they tooke every man his basket on his shoulder and said Hallelujah Praise God in his sanctuary c. Psal. 150. and they went thus and sung till they came to the Court-yard when they were come thither the Levites sang the 30 Psalme I will exalt thee O LORD for thou hast drawne up me c. Talmud Bab. in Biccurim chap. 3. sect 2 3 4. and Maimony in Biccurim chap. 4. sect 16. Vnto this and other like manner of solemne assembling the Prophet hath reference when he saith Yee shall have a song as in the night when an holy solemnity is kept and gladnesse of heart as when one goeth with a Pipe to come into the mountaine of Iehovah to the Rocke of Israel Esay 30. 29. Vers. 3. unto the Priest Gods publike minister and the figure of Christ of whom it is written By him let us offer the sacrifice of praise to God continually that is the fruits of the lips confessing to his name Heb. 13. 15. which shall be that is which shall minister in his course in those daies for the Priests ministred by turnes see 1 Chr. 24. I professe or I declare I shew openly before the Lord. And because of this presenting themselves and their first-fruits to him the Hebrewes say that when they brought their first-fruits they brought in their hand Turtle doves and young Pigeons some they hang upon the baskets and they were for burnt-offerings and some in their hand which they gave unto the Priests Maimony in Biccurim chap. 3. sect 9. Vers. 4. before the Altar that there it might he sanctified by Christ figured by the Altar Mat. 23. 19. He. 13. 10 c. and so made acceptable to God Vers. 5. shalt answer that is shalt speake or pronounce These words were to be spoken by every man that brought the first-fruits except hee were not a man or not the owner of the land or the like for such exceptions they doe put He that brought the first-fruits might if hee would give them to his servant or to his neighbour all the way till hee came at the mount of the house of God When he came to the mount of the house hee himselfe was to take the basket on his owne shoulder yea though he were the King the greatest in Israel and when he came at the Court-yard he professed whiles the basket was upoÌ„ his shoulder I PROFESSE THIS DAY VNTO THE LORD THY GOD c. Then he let down the basket from his shoulder the Priest put his hand under it and waved it and hee said A SYRIAN READY TO PERISH was MY FATHER c. and hee left it by the Altars side at the south-west borne of the Altar on the south side of the horne and bowed himselfe downe and went out But the confession is not alike for all some are bound to bring first-fruits yet make no confession over them as the woman and he that is of neither sex and hee that is of both sexes male and female because they cannot say WHICH THE LORD HATH GIVEN VNTO ME. Likewise Tutors or Guardians and Servants Messengers for they cannot say which the Lord hath given unto me
let him meaning God cover him so the Greeke translateth God overshadoweth him The word meaneth a covering or protection from evill as in Esay 4. 6. The Chaldee expoundeth it he shall be a shield over him all the day or every day in Greeke all daies that is continually and for ever his shoulders that is Benjamins by shoulders are meant the coasts of his land as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof So this is a prophesie that the temple wherein God dwelt amongst his people should be builded in Benjamins lot and in the head or chiefe citie which was Ierusalem he shall that is God shall dwell so the Chaldee translateth and in his land the divine Majestie shall dwell And when God had chosen mount Sion for his habitation he said This is my rest for ever here will I dwell Psal. 132. 14. Vers. 13. of Ioseph or unto Ioseph Hee is next blessed because the first birthright was derived unto him 1 Chron. 5. 2. And his posterity were many and great in Israel Ios. 17. 14 18. his land Iosephs inheritance in Canaan And as the Land which the Lord curseth yeeldeth not fruit or bringeth forth thornes and briars Gen. 4. 11 12. and 3. 17 18. so the land which hee blesseth bringeth forth much and good increase Psal. 65. 10 14. The Hebrewes say There was not of all the inheritance of the tribes a land so full of all good things as Iosephs was Sol. Iarchion Deut. 33. for the precious things or with dainty fruits Of this word see the Annotations on Gen. 24. 53. of the heavens which God by the influences and moisture of the heaven and aire causeth the land to bring forth And these were figures of spirituall blessings in heavenly things by Christ whereby the barren nature of man is made fruitfull for the dew or by the dew and raine which maketh the earth to fructifie So Isaac blessing Iakob said God give thee of the dew of the heavens Gen. 27. 28. On the contrary David said for a curse yee mountaines of Gilboa let there bee no dew neither let there be raine upon you 2 Sam. 1. 21. that coucheth beneath or that lieth under whence waters spring out of the earth so the Greeke translateth of the deepes of the fountaines beneath Likewise the Chaldee for the welling fountaines and deepes that proceed from the deepe places of the earth beneath See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse as in Ezek. 31. 4. The waters made him great the deepe set him up on high with her rivers running about his plants And with this blessing Iakob blessed Ioseph in Gen. 49. 25. but Moses here inlargeth it Vers. 14. the revenues that is the fruits which by the warmth of the Sunne are brought forth It is said by the Hebrews that Iosephs land lay open to the Sunne which made the fruits sweet Sol. Iarchi on Deut. 33. the thrusting forth of the Moones that is fruits which every Moone thrusteth forth or causeth to grow every moneth for all fruits grew not at once in one moneth they gathered summer fruits in another Olives in the third Dates saith Chazkuni and Sol. Iarchi addeth There are some fruits which the Moone ripeneth as Cucumbers and Gourds As the Sunne by warmth so the Moone by moisture maketh the earth fruitfull Vers. 15. chiefe things Hebr. the head that is principall the Greeke translateth it the top of the mountaines There fruits are first ripe ancient mounts Hebr. mountaines of antiquity or of prioritie which were from the beginning so after hills of eternity that is everlasting hills which are so called because they are unmoveable and lasting have beene from the beginning and shall continue to the end of the world or because of their continuall fruitfulnesse So in Habak 3. 6. Compare this with Iakobs blessing Gen. 49. 26. Iosephs heritage in Canaan had many fertile mountaines and hills often mentioned as Mount Ephraim Iudg. 17. 1. the mountaines of Samaria Amos 3. 9. and 4. 1. and 6. 1. Vers. 16. the plenty thereof all creatures that fill the same Psal. 24. 1. the favourable acceptation or the good will favour The Greeke translateth and the things acceptable unto him that appeared in the Bramble-bush the Chaldee thus and the good will of him whose dwelling is in heaven and unto Moses he appeared in the Bramble-bush of him that dwelt or of my dweller that is of my God that dwelt in the bramble that is God w th appeared unto Moses there Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush which burned but was not consumed a figure of Christs presence with his people in afflictions that they perish not in them let it that is let this blessing come or it shall come the Greeke saith let them come the Chaldee let all these things come and the originall word come implieth an abundant and speedy comming Compare Gen. 49. 26. from whence Moses taketh this blessing the crowne of the head whereby is meant an open apparant and plentifull powring out of these blessings as the like phrase is used also in curses Psal. 7. 17. the separated among his brethren or the Nazirite of his brethren meaning Ioseph who was separated and exempted to be a choise and chiefe man among his brethren as the Greeke translateth it the honoured or glorified among his brethren see the notes on Gen. 49. 26. So Chazkuni here explaineth it Ioseph that was prince of all his brethren Vers. 17. His glorie or Hee hath glory or beauty comelinesse like his first-borne bullocke The Chaldee expounds it The chiefe of his sonnes his glory c. And Chazkuni applieth it to Iosua The first King which the holy blessed God chose him of Iosephs seed was Iosua c. and a king is likened to a bullocke which is king of beasts hornes which signifie strength and glory and kingdome Psal. 75. 5 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings Dan. 8. Revel 17. of an Vnicorne that is of Vnicornes the singular put for the plurall it is a beast which will not be tamed Iob 39. 9 10 11. See the notes on Num. 23. 22. push in Chaldee kill So in Psal. 44. 6. ends of the land or of the earth to wit the land of Canaan for Iosua with his hornes and armies conquered all that land and they the hornes formentioned So Chazkuni on this place saith the hornes are the ten thousands of Ephraim c. And here he giveth to Ephraim the yonger ten thousands to Manasseh the elder but thousands according to Iakobs prophesie that Ephraim should be greatest Gen. 48. 19. and so was his increase greater than his brothers in Num. 1. 33. 35. though in the last mustering of them and now when Moses blessed them the men of Manasseh were
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siâ—n or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
Gen. 17. 16. Vers. 18. I will make memorie will mention and make to be remembred The inditer of this Psalme speaketh this to Christ and of his eternall kingdome and glory shall confesse thee shall celebrate or praise thee The Hebrew is Iehodu of it Iehudah had his name Gen. 29. 35. from which name his blessing was derived thou art Iudah thy brethren Iodu shall confesse thee Gen. 49. 8. This here is fitly applied to Christ the Lion of the tribe Iudah Revel 5. 5. and aye or and to perpetuitie PSAL. XLVI The confidence which the Church hath in God 5 The river that maketh glad the citie of God 6 His presence and helpe from enemies 9 An exhortation to behold his workes To the master of the musicke to the sons of Korach upon Alamoth a song GOd will be to us an hopefull shelter and a strength a helpe in distresses we shall find very great Therefore we will not feare though the earth change and though the mountaines be moved into the heart of the seas Though the waters thereof make a noise be muddy though the mountaines quake for the haughtinesse therof Selah A river the streames thereof shal make glad the citie of God the holy the dwelling places of the most high God in the mids of it it shall not be moved God will helpe it at the looking forth of the morning The nations made a noise the Kingdomes were moved he gave his voice the earth melted Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Come on behold the workes of Iehovah who putteth wondrous desolations in the earth He maketh warres to cease unto the utmost end of of the earth he breaketh the bow and cutteth the speare the charriots he burneth in fire Surcease and know that I am God I will be exalted in the nations I will be exalted in the earth Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Annotations ON Alamoth This seemeth to be some musicall instrument or tune 1 Chron. 15. 20. 〈◊〉 We may call it Uirginals or Virgin tunes having high and shrill voyces or notes for Alamoth signifieth also Virgins Song 1. 2. The originall word Alam signifieth Hid whereupon the Greeke translateth it here kruphioon hidden ones or hid things And the Chaldee after mention of the sonnes of Korah addeth by their hand was it spoken in prophesie at what time their father was hidden from them but they were delivered and said this song If it be not referred to the musicke it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Vers. 2. we shall find to wit an helpe or in distresses that we shall find as in Ps. 116. 3. distresse and sorrow I did find that is did feele or fall into And thus the Greeke saith here in tribulations that have found us vehemently Or we may translate it hee is found that is God is present at hand as in Gen. 19. 15. thy daughters which are found that is which are present very great or very mightie vehement Vers. 3. though the earth or when the earth change to wit her place By the changing of the earth and removing of the mounts are often meant the alteration of states and polities Hag. 2. 22 23. Revel 6. 14. Ier. 51. 25. hart of the seas that is the middest or deepest bottomes of them as the Chaldee expoundeth it the gulfe of the great sea The like phrase is in Exod. 15. 8. Io◠2. 3. Prov. 23. 34. Vers. 4. be muddy or cast up mud that is rage or be troubled as the Greeke translateth it Waters are peoples Rev. 17. 15. Ier. 47. 2. and their restlesse stirre is likened to the seas that cast up mire and dirt and foame out their own shame Isa. 57. 20. Iude verse 13. for the haughtinesse the proud swelling rage and surges Vers. 5. A river the streames thereof or There is a flood whose riverets or streames In the earthly Ierusalem this may be meant of the river Kidron 2 Sam. 15. 23. Iob 18. 1. and the streames or lesser rivers of Gibon and Shiloah 2 Chron. 32. 4 30. Isa. 8. 6. In the heavenly Ierusalem there is a pure river of the water of life proceeding out of the throne of God and of the Lambe Rev. 22. 1. Ezek 47. 1. c. See also Ioel 3. 18. Gen. 2. 10. Psal. 65. 10. But as waters sometimes signifieth peoples so here the Chaldee paraphraseth peoples as flouds the streams of them shal come make glad the citie of God and shall pray in the house of the Sanctuary of the Lord in the tabernacles of the most high the citie of God that is Ierusalem called also the citie of the great King Psal. 48. 3. the citie of Iehovah Isa. 60. 14. the holy citie Esay 52. 1. Matth. 4. 5 the holy meaning the holy place Sion or the Sanctuary there dwelling places or habitacles see Psal. 43. 3. Esay 4. 5. Vers. 6. at the looking forth of the morning that is as the Greeke explaineth it very early when the morning peereth or sheweth the face The like phrase is in Exod. 14. 27. Iudg. 19. 26. and so of the looking forth of the evening Gen. 24. 63. Deut. 23. 11. Vers. 7. gave his voice that is spake aloud or thundred See Psal. 18. 14. or gave with his voice but the word with or in seemeth to be superfluous in the Hebrew as else-where Ier. 12. 8. Psal. 68. 34. So to seeke in Iehovah 2 Chron. 34. 26. is to seeke Iehovah 2. King 22. 18. The Chaldee referreth it to Gods voice on mount Sinai whe◠the gave the Law to his people the nations were troubled the kingdomes trembled melted that is was dismaied with feare So Psal. 75. 4. and 107. 26. Exod. 15. 15. Amos 9. 5 13. Ios. 2. 9. Vers. 10. chariots or round shields as both the Greeke and Chaldee Paraphrast here taketh it but else-where it is not to found but for wagons very often Vers. 11. Surcease or Leave off see Psal. 37. 8. The Chaldee expounds it of Surceasing from wars PSAL. XLVII The nations are exhorted cheerefully to entertaine the kingdome of Christ. To the Master of the Musicke to the sonnes of Korach a Psalme ALl peoples clap ye hands shout triumphantly to God with voice of shrilling For Iehovah is high fearfull a great King over all the earth Hee hath subdued peoples under us and nations under our feet He hath chosen for us our inheritance the high excellencie of Iakob whom hee loveth Selah God is gone up with triumph Iehovah with voice of trumpet Sing Psalme to God sing Psalme sing Psalme to our King sing Psalme For God is King of all the earth sing an instructing Psalme God reigneth over the heathens God sitteth on the throne of his holinesse The bounteous Princes of the peoples are gathered the people of the God of Abraham for the shields of the earth
are Gods vehemently is hee exalted Annotations CLap hands or the Palmes Hebrew the palme a signe of joyfull approbation used as at other times so at the coronation of Kings 2 King 11. 12. So after Psalm 98. 8. voice of 〈…〉 ing that is a shrill voice and joyfull See the notes on Psalm 5. 12. and 41. 12. Vers. 4. He hath subdued or will subdue So in the next verse He will chuse but the time to come is often used for the time past or continued And here it seemeth to be spoken of the subduing of the Canaanites and the 〈◊〉 subduing of nations to Christ by preaching of the Gospell Of subduing see Psal. 18. 48. the Chaldee here translateth it kill Vers. 5. our inheritance the land of Canaan Psal. 78. 55. and that immortall undefiled heritage reserved in heaven for us 1 Pet. 1. 4. high excellencie or glorious highnesse meaning the kingdome priest-hood Temple c. as the Chaldee mentioneth the house of the Sanctuary whereby Iacobs posteritie excelled Ezek. 24. 21. Amos 6. 8. and 8. 7. Nahum 2. 2. and all the heavenly promises given to the Church in Christ. Vers. 6. God is gone up as when the â—rke went up from Ki 〈…〉 th-jâ—arim to Ierusalem 2 Sam. 6. 15. 1 Chron. 13. 8. and 15. 28. when the Arke was carried by Solomon into the Temple 2 Chron. 5. when Christ ascended with triumph into heaven Luke 24 51 52. and with like glory shall he come againe 1 Ihess 4. 16. Act. 1. 9 11. The Chaldee referreth this Going up to the Exalting of Gods name Vers. 7. an instructing Psalme Maschil the title of Psal. 32. and many others here used in like sense for a Psalme to give instruction or as in Psal. 14. 2. for a prudent understanding person in this sense sing Psalme every one that is prudent or as the Greeke explaineth it sing prudently the Chaldee with good understanding Vers. 9. throne of his holinesse Greeke his holy throne See Psal. 9. 5. Revel 4. 2. The Chaldee calleth it the throne of his glory Vers. 10. The bounteous Princes or the voluntaries Nobles A name given to the liberall and free hearted Isa. 32. 5. 8. Exod. 35. 21 29. and to Princes or Nobles Numb 21. 18. Psal. 113. 8. and 118. 8. Iob 12. 21. So here the Greeke hath Princes are Gods or to God belong the shields of the earth He is the great conquer our and protectour of all Gen. 15. 1. Shields also are Magistrates and Governours that protect the Common-weales Hos. 4. 18. Psal. 89. 19. So the Greeke here hath the strong men of the earth PSAL. XLVIII God is magnified for the ornaments privileges and protection of the Church A song a Psalme to the sonnes of Korach GReat is Iehovah praised vehemently in the citie of our God the mountaine of his holinesse Faire in situation the joy of all the earth is mount Sion in the sides of the North it is the Citie of the great King God in the loftie palaces therof knowne he is for an high refuge For loe the Kings were assembled they went together Themselves saw so they wondered they were suddenly 〈…〉 ubled they were frighted away Trembling tooke hold on them there paine as of her that travelleth with childe With an east wind thou wilt break asunder the ships of Tarshish Even as we have heard so have we seene in the citie of Iehovah of hosts in the citie of our God God will establish it for ever Selah Wee have quietly minded thy mercie O God in midst of thy Palace As thy name O God so thy praise is unto the ends of the earth thy right hand is full of justice Let mount Sion rejoyce let the daughters of Iudah be glad because of thy judgements Compasse ye Sion and goe round about it tell the towers thereof Set your heart on the fort thereof distinctly view the loftie Palaces thereof that ye may tell to the generation after That this God is our God ever and aye he will guide us untill death Annotations SOnnes of Korach See the notes on Psal. 42. 1. Here the Greeke addeth for the second day of the W 〈…〉 that this Psalme was then to be sung in the Temple as is before noted on Psal. 24. 1. Vers. 2. the mountaine in the Greeke his holy mountaine in Chaldee the mount of the house of his Sanctuary This was mount Sion vers 3. a figure of the Church of Christ Hebr. 12. 22. Rev. 14. 1. Vers. 3. Faire in situation or Beautifull of coast or climate situate in a faire climate or region The Chaldee expounds â—t Faire as a Bridegroome the joy of all that dwell on the earth the sides of the North the place where the Temple was builded So Isa. 14. 13. of the great King that is of God who dwelt in this citie vers 9. Zach. 8. 3. Hereupon Christ said sweare not by Jerusalem for it is the 〈◊〉 of the great King Mat. 5. 35. Vers. 4. loftie Palaces or high bowers or steeples So vers 14. and Psal. 122. 7. Vers. 5. the Kings we may referre this either to the Kings of Moab and Ammon in the daies of Iosaphat 2 Chro. 20. or to Sanacherib and his Captaines in the daies of Ezekiah 2 King 18. 19. or to the Philistian Princes 2 Sam. 5. were assembled or came together to wit by agreement at an appointed time and place so the originall word impor 〈…〉 Vers 7. that travelleth with childe or that bringeth forth And this paine is great and sudden anâ— inevitable See Mic. 4. 9. 1 Thess. 5. 3. Vers. 8. an east wind which is strong and boystrous also drie and parching Isa. 27. 8. Ier. 18. 17. Exod. 14. 21. and 10. 13. Gen. 41. 7. Ezek. 19. 12. Ion. 4. 8. Hereupon the Greeke translateth it violent wind and the Chaldee a strong East wind as a fire from before the Lord. of Tarshish or of the Ocean sea Tarshish was the name of the son of Iavan the son of Iapheth the sonne of Noah Ger. 10. 4. of whom Tarsus mentioned in Act. 21. 34. the chiefe citie of Cilicia in Syria had the nâ—mâ— From thence they went by shipping into farre countries Africa India Ophir c. 1 King 22. 48. and 10. 22. Hereupon that Sea was called Tarshish and generally the name is applied to every Ocean or maine sea Vers. 10. we have quietly winded or in silence thought upon and consequently waited for Vers. 12. daughters of Iudah the lesser cities of that tribe which were as daughters to the mother citie Ierusalem as the lesser cities of the Ammonites were daughters to Rabbah Ier. 49. 3. So Ekron with her daughters Ios. 15. 45. and many the like So Psal. 97. 8. Vers. 13. tell the towers number count them These things seeme to intend not only a taking notice but also a care and fortification of Ierusalem against all enemies See Esay 33. 18. Vers. 14. Set your heart minde earnestly set your affections on as Psal.
good Korah and his company were for a signe to the Israelites Num. 16. 38. 26. 10. Ionas a signe to the Ninevites and Christ to the Iewes Luke 11. 30. PSAL. LXXXVII The nature and glory of the Church 4 The increase honour and comfort of the members thereof To the sonnes of Korah a Psalme a Song HIs foundation among the mountaines of holinesse Iehovah loveth the gates of Sion above all the dwelling places of Iakob Glorious things spoken is of thee O Citie of God Selah I will make mention of Rahab and Babel to them that know me loe Palestina and Tyrus with Cush this man was borne there And of Sion it shall be said man and man was borne in her and he the most High shall establish her Iehovah will recount when he writeth the peoples this man was borne there Selah And singers as players on flutes all my well-springs in thee Annotations HIs foundation or The foundation thereof Gods ground-worke of the Temple which was built upon the mountaines Morijah and Sion 2 Chron. 3. 1. Ps. 2. 6. Some referre it to the Psalme the foundation or argument whereof is of the Church of Christ. The Chaldee saith By the hands of the sonnes of Korah the Psalme was said and the Song founded in the mouth of the ancient fathers Vers. 2. gates of Sion the publike assemblies of the people see the Notes on Psal. 9. 15. The Law was to come out of Sion Mich. 4. 2. and the Scepter of Christs Kingdome Psal. 110. 2. dwelling places these the Chaldee expoundeth Synagogues of the house of Iakob which were in all the Cities of Israel Vers. 3. spoken is that is are particularly spoken all and every of them of thee Citie of God that is Ierusalem so called also Psal. 46. 5. and 48. 2. a figure of the Church What honourable things are spoken of this Citie see Isa. 54. and 60. and 62. and 65. Rev. 21. and 22 chapters The Hebrew phrase in thee is rightly turned according to the Greeke of thee or concerning thee which many times hath such signification as Psal. 63. 7. and 71. 6. and 119. 46. 1 Sam. 19. 4. so also in the Greeke as Rom. 11. 2. Vers. 4. Rahab that is as the Chaldee Paraphrast saith the Aegyptians So Aegypt is called Rahab in Psal. 89. 11. Isa. 51. 9. either for the strength and pride of Egypt which the word Rahab signifieth or of some chiefe citie so named as elsewhere Tsoan Psal. 78. 12. The calling of Egypt to the fellowship of the Church is also prophesied Isa. 19. 19 21 25. And for I will mention the Chaldee translateth the Egyptians and Babylonians they shall mention thy praises Babel the Babylonians see Psal. 137. 1. their chiefe citie was Babel Of a Christian Church there mention is made 1 Pet. 5. 13. to them or among them that know me to wit my familiars Palestina the Philistims see Psal. 60. 10. Tyrus the Tyrians see Psal. 45. 13. Of them were Christian disciples Acts 21. 3 4. Cush the Aethiopians as the Greeke translateth see Psal. 68. 32. this man that is as the Greeke saith these men meaning all before mentioned So the Hebrew often speaketh of a whole nation as of one man See Psal. 25. 22. and 130. 8. But the Chaldee expoundeth it where this kingdome is borne was borne there in the citie of God aforesaid There of immortall seed by the word and Spirit of God are men borne anew 1 Pet. 1. 23. Iam. 1. 18. A thing to come is here set downe as already done so in Isa. 9. 6. Vers. 5. man and man so the Greeke also expresseth the Hebraisme Hereby seemeth to bee meant every man successiively as Hest. 1. 8. For Ierusalem is the mother of us all Gal. 4. 26. So day and day is every day Hest. 3. 4. Psal. 61. 9. Or man and man is many men of this and that Nation of each estate and degree stablish her that the gates of hell shall not prevaile against her Mat. 16. 18. Therefore this citie lieth fouresquare setled in all changes Revel 21. 16. Ezek. 48. 16 20. It may also be read and he will stablish her on high and so the Chaldee expoundeth it and Ierusalem is said to be above Gal. 4. 26. Vers. 6. writing the peoples in the writing of the house of Israel that is the Church Ezek. 13. 9. Isa. 4. 3. V. 7. And singers or And singing are c. This may have reference to the solemne worship of God used in the Church of Israel where singers players on instruments had in charge continually to laud the Lord c. 1 Chron. 9. 33. and 25. 1 2 c. and dances were used at their holy feasts to honor him with Iudg. 21. 19 21. So Christ the Lambe hath harpers with him on mount Sion that sing as it were a new song before the throne Rev. 14. 1 2 3. Or it may respect that which followeth all my springs in thee or of thee are singing that is do sing as also dance or as they that dance that is shew joyfulnesse players on flutes or dancers for so this word may also be taken for dancing to wit at the sound of the flute or pipe as Iudg. 21. 21. Compare herewith Isa. 30. 29. The Greeke here turneth it rejoyeers and it may foretell the joy that should be in the world for the conversion of the Gentiles my well-springs or fountaines streames of water as Psal. 104. 10 that is all gifts and graces which the Scripture noteth by lively fountaines of waters wherewith they are refreshed that serve God in his Temple day and night Rev. 7. 15 17. and welsprings of salvation Isa 12. 3. And as Christ is called a fountaine so is his Church Song 4. 15 12. in thee for now unto principalities and powers in heavenly places is knowne by the Church the manifold wisedome of God Eph. 3. 10. 1 Pet 1. 12. Or we may read it as before in the third verse of thee all my springs doe sing c. PSAL. LXXX VIII A prayer containing a grievous complaint of manifold miseries A Song a Psalme to the sonnes of Korach to the master of the musicke on Machalath leannoth an instructing Psalme of Heman the â—zrachite OIehovah God of my salvation by day I cry out in the night before thee Let my prayer come before thee bow thine eare to my shrill cry For my soule is filled with evils and my life draweth neere to hell I am counted with them that goe downe the pit I am as a man that hath no strength Among the dead free like the slaine that lie in the grave whom thou remembrest no more and they are cut away from thine hand Thou hast put me in the pit of the lowest places in darknesses in the deepe places Thy wrathfull heat stayeth upon me and with all thy billowes thou afflictest me Selab My knowne acquaintance thou hast put farre away from me hast see me for abominations to