victory that is for ever as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greeke by the LXXij Interpreters Pulled up a similitude taken from trees applied here to the pulling downe of cities so planting and pulling up of a people are set one against another Ier. 24. 6. and 42. 10. and 45. 4. of them twise repeated for more vehemencie meaning all and every of them or with themselves their memory is gone the Greeke translateth their memoriall is perished with a sound Vers. 9. will judge or give doome unto Two severall words for judging are here used as before Psal. 7. 9. with righteousnesses that is all manner righteousnesse and equity or most righteously most equally See the like speech after Psalm 98. 9. and 96. 13. and often other where Vers. 10. an high refuge in Hebrew Misgab which is an exaltation that is an high place tower or fort to resist the enemie Jer. 48. 1. wherein men are protected and escape their foes invasion Deut. 2. 36. for the oppressed or to the beaten downe the poore is so called as being pownded or sâ—amped by the adversary So Psal. 10. 18. and 74. 21. at times or in seasons that is seasonably at all times when they be in distresse So Psal. 10. 1. Vers. 11. that know or that acknowledge thy name such are Gods people Esay 52. 6. and shall by him be delivered and advanced Psal. 91. 14. Vers. 12. dwelleth in Sion or sitteth in Sion The Chaldee saith hath placed his divine habitation or majestie in Sion Sitting is often used for dwelling as is noted Psal. 1. 1. The word in is many times omitted in Hebrew but necessarily to be understood as the text it selfe sheweth as beth house for bebeth in the house 2 King 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King 15. 5. and 2 Chron. 34. 30. with 2 King 23. 2. his doings his practises or wonted workes The originall word signifieth actions done naturally or purposely and studiously designes gests or exercises enterprised advisedly and prosecuted studiously of naturall disposition and inclination as Prov. 20. 11. 1 Sam. 25. 3. Vers. 13. seeketh out or requireth blouds that is God who followeth findeth out punisheth and avengeth bloudshed or murder according to the law Gen. 9. 5 6. See the Annotations there The Chaldee expoundeth it he that requireth the bloud of the innocent remembreth his just ones meeke afflicted The originall here hath a double reading Ghnanajâ—m that is afflicted poore and Ghnanavim meeke modest lowly for affliction often causeth meeknesse Therefore also Ghnani that is afflicted is translated Praus Meeke Matth. 21. 5. from Zach. 9. 9. Vers. 14. from my haters that is which commeth upon me from them lifting up or ô lifter up exalter of me gates of death This noteth present perill and feare of death as being now neare at the very doore or gate thereof Gen. 4. 7. Iudg. 5. 8. It noteth also power strength and jurisdiction which death hath even reigning as the Apostle saith Rom. 5. 14. because Magistrates sate and judgements were executed at the gates of cities Deut. 22 15. Iob 31. 21. Amos 5. 10 15. So in other Scriptures the gates of death and of hell denote their perill strength and horrour Psal. 107. 18. Isay 38. 10. Matth. 16. 18. Iob 38. 17. Vers. 15. gates of the daughter of Sion these are opposed to the former gates of death and mean the publike places where Gods people came together at Sion gates where God sate vers 12. and which he loved most Psal. 87. 2. The daughter of Sion signifieth the Church or Congregation there gathered as also the Chaldee Paraphrase here sheweth translating it the congregation of Sion for every chiefe citie was counted as a mother 2 Sam. 20. 19. whereupon the Apostle calleth Ierusalem the mother of us all Gal. 4. 26. the villages that were neere and pertained unto such cities are called daughters Ios. 15. 45. 2 Chron. 13. 19. Psal. 48. 12. and the inhabitants there seated or assemblies of people resorting thither are likewise named daughters as being bred borne nourished there and subiect therto Such speeches are often in the Scripture as daughter of Ierusalem Lam. 2. 19. daughter of Sion Mat. 21. 5. from Zach. 9. 9. daughter of my people Ier. 4. 11. daughter of Tirus Psalm 45. 13. daughter of Babel Psal. 137. 8. and the like Vers. 17. Iudgement hee hath done or by the judgement that he hath executed his hands or his palmes the wickeds owne hands called the palmes or hollowes for the secret manner of working So Psal. 7. 4. Meditation Selah meaning that this is a matter of deepe meditation worthy to be well minded and spoken or sung with earnest consideration alwaies Some retaine the Hebrew word Higgajon Selah for that it may import a kinde of Song or tune as the Greeke turneth it being found in this forme onely here and in Psal. 92. 4. The Chaldee interpreteth it the just shall joyfully shout for ever Vers. 18. into hell into hell it selfe for the word into is in effect twice put in the Hebrew for more vehemencie forget God the Chaldee addeth that forget the feare of God Vers. 19. needy one two names are here given to the poore Aebjon needy and desirous which importeth want of things needfull to be supplied by liberalitie Psal. 132. 15. and 112. 9. Ghnani poore afflicted which need helpe and deliverance from vexation as before vers 13. yet this precise difference is not alwaies observed in Scripture perish for aye that is shall never perish Here the word not set in the beginning serveth for a deniall of all that followeth shall not be forgotten shall not perish or be lost So in Job 30. 20 25. and 31. 20. And the Chaldee here repeateth the word not for more plainnesse Contrary to this is the wickeds hope and expectation which shall perish Prov. 10. 28. Job 8. 13. and 11. 20. be strong or strengthen confirme and harden himselfe and so prevaile This is fitly opposed both to the name and nature of man which is infirme sorrowfull and mortall Vers. 21. Put a feare in them The originall morah used in this place onely seemeth to be put for Mora which is Feare or Terrour Psal. 76. 12. these two Hebrew letters being often put one for another as Amon Ier. 52. 15. for Hamon 2 King 25. 11. Shinna 2 King 25. 29. for Shinnab Ier. 52. 33. Or according to the Letters it may come of Horah to teach and signifie a law or doctrine and this the Greeke favoureth translating set a lawgiver or teacher over them sory men in Hebrew Aenosh the proper name of Adams nephew Gen. 4. 26. signifying Sorowfull and is after commonly given to every man for his dolefull state and mortalitie Psal. 8. 5. and here collectively is the name of mankinde PSAL. X. 1 The Prophet complaineth to God of the outrage of the wicked against God
which proceedeth from thy salvation and deliverance of me from sinne a free spirit a voluntary free willing spirit or a princely ruling spirit as the Greeke turneth it See this word Psal. 47. 10. by a free or princely spirit he meaneth a spirit not in bondage to sinne called elsewhere the spirit of adoption Rom. 8. 15 16. whereby a man is made willing to obey the Lord as Exod. 35. 21. Vers. 16. from blouds that is from the guilt of my murder in shedding the bloud of Vriah as the Chaldee saith from the judgement of murder or from my native corruption See the note on Isal. 5. 7. shall shout or shrill sing joyfully and proclaime thy justice such as Paul speaketh of Phil. 3. 9. Vers. 17. shalt open my lips shalt give me occasion to speake freely and boldly the Chaldee addeth in thy law This phrase is used Iob 11. 5. and 32. 20. Vers. 18. else I would give it or for else I would give it as the Greeke turneth it if thou wouldest sacrifice I had given it Vers. 19. The sacrifices of God that is which please God or as the Chaldee saith holy to God So the workes of God Ioh. 6. 28. heart broken to wit with sorrow for sinne So Isa. 61. 1. Luke 4. 18. Compare with this Rom. 12. 1. also Isa. 57. 15. and 66. 2. Vers. 20. Doe well or Doe good deale bounteously it comprehendeth all things needfull for profit or pleasure unto Sion the Church and place of publike worship See Psal. 2. 6. walls of Ierusalem or of Ierushalaim as the Hebrew writeth it in the duall forme as it were the double Ierusalem to wit the higher and the lower from which the Apostle gathereth an allegorie Gal. 4. 25 26. This citie was first called Salem that is Peace where Melchisedek was King Gen. 14. 18. Heb. 7. 2. It was named also Iebus Iudg. 19. 10. of one Iebusi son of Canaan Gen. 10. 16. and was possessed by his seed the Iebusites who held therein the fort of Sion till David wanne it from them 1 Chron. 11. 4 5 7. Here also was the mount Morijah whereon Solomon built the Temple 2 Chron. 3. 1. where Abraham offered his sonne Isaak Gen. 22. 2. And because there Gods providence was seene he named the place Iehovah-jireh Gen. 22. 14. which Iireh put to the former name Salem maketh it Ierusalem where Peace is seene and as the citie was inlarged by taking in mount Iireh or Morijah so is the name yet sometime though very rare it is called by the first name Salem as Psal. 76. 3. This citie God chose to be the place of his publike worship and there to dwell 2 Chron. 7. 12. Psal. 132. 13 14. and honourable things are spoken of this citie Psal. 87. 3. and of the wals thereof which in the Ierusalem from above are of Iasper stone with 12 foundations garnished with all manner precious stones and having the names of the Lambes 12 Apostles Rev. 21. 10. 14 18 19. c. the wals are called Salvation and the gates Praise and they are ever in Gods sight Isa. 60. 18. and 49. 16. For the building up of these doth David here pray Vers. 21. Then shalt thou accept when the place is builded which thou hast chosen for be for bade his people to offer in every place Levit. 17. 5 8 9. Deut. 12. 11 13. and promised to accept their sacrifices on his holy mountaine Ezek. 20. 40. Therefore Israel was in great affliction and reproach when the wals of Ierusalem were unbuilded Neb. 1. 3. and the peoples negligence in building Gods house was sharply blamed Hag. 1. 2 4 8 9. and 2. 15. c. of justice that is sacrifices offered in faith and according to the will of God See Psal. 4. 6. the whole oblation the Calil a kinde of oblation that was wholly and every whit given up in fire unto God and differed from the Gnolah or Burnt-offering which was only of beasts or birds Lev. 1. whereas the Calil was also of flower called the Meat-offering but burned all together which the common Meat-offerings were not Lev. 6. 20 22 23. It was also of beasts 1 Sam. 7. 9. PSAL. LII David condemning the shightfulnesse of Doeg prophesieth his destruction 8 at which the just shall rejoyce 10 David upon confidence of Gods mercy giveth thanks To the master of the musicke an instructing Psalme of David When Doeg the Adomite came and shewed to Saul and said to him David came unto the house of Achimelech WHy boastest thou in evill O mighty man the mercie of God endureth all the day Thy tongue thinketh wofull evils as a sharpe rasour doing deceit Thou lovest evill more than good falshood more than to speake justice Selah Thou lovest all words of swallowing the tongue of deceit Also God will destroy thee to perpetuitie hee will pull thee away and plucke thee out of the tent and will root thee up out of the land of the living Selah And the just shall see and feare and shall laugh at him Behold the man that put not God for his strength but trusted in the multitude of his riches hee was strong in his wofull evill But I as a greene Olive in the house of God I trust in the mercy of God ever and aye I will confesse thee for ever for thou hast done this and will patiently expect thy name for it is good before thy gracious Saints Annotations DOeg a servant of King Saul and master of his herdmen 1 Sam. 21. 7. the Adomite that is an Aedomite or Idumean as the Greeke here translateth or a man of Adamah a citie of the tribe of Naphtali Ios. 19. 36. of Acbimelech David flying from Sauls tyranny came for comfort to the house of God in Nob where Achimelech the Priest administred He gave unto David and his company the showbread â—o 〈◊〉 armed him with the sword of Goljath the Philistian and asked counsell of the Lord for him DoeÌ„g saw this and told King Saul and after when no other man would himselfe at the Kings commandement ran upon Achimelech and the Priests and killed 85 persons and Nob the citie of the Priests he smote with the edge of the sword both man woman childe and beast But Abjâ—thar Achimelechs sonne escaped unto David and told him who there upon made this Psalme See 1 Sam. 21. and 22. Matth. 12. 3 4. Vers. 3. in evill the Chaldee expounds it in an evill tongue O mighty man or Potentate Doëg is thus named for his chiefe place over King Sauls herdmen 1 Sam. 21. 7 and his killing of so many Priests of the Lord 1 Sam. 22. 18. 19. in which mischievous prowesse he vaunted himselfe Vers. 4. thinketh or understand Why thinketh thy tongue that is uttereth the evils thought and premeditated doing deceit that is as a rasour which in stead of cutting the haire cutteth the throat Or it may be referred to the man O doer of deceit as the Greeke saith thou hast done
him and let us keepe-alive seed of our father And they made their father drinke wine in that night also and the younger arose and lay with him and he knew not when shee lay downe or when shee arose And the two daughters of Lot were with child by their father And the firstborne bare a sonne and she called his name Moab he is the father of Moab unto this day And the yonger she also bare a sonne and called his name Ben-ammi he is the father of the sonnes of Ammon unto this day Annotations THere came two or the two Angels came called before men Gen. 18. 22. and so they seemed unto Lot who also entertained Angels unawares Heb. 13. 2. Compare this action of Lot with Abrahams Gen. 18. Vers. 2. my Lords so both Greeke and Chaldee also translate it the Hebrew Adonai being written otherwise then when it signifieth the Lord God see Gen. 18. 3. Nay The Angels as men humanely refused being sent also to view the manners of the people Gen. 18. 21. they would have abode in the streets indeed had not Lots importunacy made them doe otherwise So Christ made as if he would have gone further but constrained by the disciples hee stayed with them Luke 24. 28. 29. Vers. 3. pressed upon or was instant constrained so Luke 24. 29. a banquet or a drinking as both the Hebrew and Greeke words signifie for large drinking is used in banquets hereupon it is called the banquet of wine Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester that is to banquet Est. 7. 1. So Est. 3. 15. unleavened-cakes for hast because time suffered them not to be leavened See Exod. 12. 39. where the word cakes is expressed which here wanteth as on the contrary cakes were expressed in Gen. 18. 6. where unleavened is to be understood Vers. 4. from the utmost meaning from every quarter for the Hebrew often omitteth the repeating of the same word at the end for brevities sakes as 1 Chron. 17. 5. from tent to tent and from tabernacle where is againe to be understood unto tabernacle So here from utmost part to utmost part that is from all parts Sometime it is fully expressed as in Matth. 24. 31. from the end of heaven to the end thereof The Greeke here translateth all the people together Vers. 5. called unto Lot They were not ashamed to proclaime their owne filthinesse so God reproveth the Iewes they declare their sinnes as Sodom they hide them not Esay 3. 9. may know them that is may lye with them as Gen. 4. 2. which sense the Greeke version also giveth here Hereupon that horrible and unnaturall sin which the Scripture calleth lying with the male Lev. 18. 22. and 20. 13. is called Sodomy as being first practised in Sodom and the cities about it which God would therfore severely plague in this world and for ever as the Apostle writeth of Sodom and Gomorrah and the cities about them in like manner giving themselves to fornication and going after other flesh they are set forth for an example suffering the vengeance of eternall fire Iude vers 7. The Canaanites having fallen from God to idolatry Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse to dishonour their owne bodies betweene themselves and leaving the natural use of the womā to burn in lust one toward another men w t men doing that which is unseemly as Paul observeth in Rom. 1. 23. 24. 27. An example of like filthinesse fell out after this in Israel Iudg. 19. 22. c. Vers. 6. the doore two words are here used for a doore the first Pethach which is the open-place wherat he went out this latter deleth which is the doore that shutteth up the passage Vers. 7. my brethren thus he lovingly intreateth those wicked men respecting the common brotherhood of nature Act. 17. 26. Esay 58. 7. so David called the evill and wicked his brethren 1 Sam. 30. 23. Vers. 8. not knowne to weet by lying with the male as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here By this prostituting of his daughters Lot thought to avoid a greater evill but it is not lawfull to doe evill that good may come Rom. 3. 8. of my rafter or beame that is of my roofe or house made with rafters a part being put for the whole so the Greek hath under the roofe of my rafters but the Chaldee saith of my habitation Vers. 9. stand further or get thee a side as if they would consult of the matter But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine and will hee judging judge or hee will judging judge but the Greeke resolveth it into a question came he also to judge judgement This phrase doubling the word whereof see Gen. 2. 17. may also imply Lots often rebuking of them at other times for he was vexed with the lascivious conversation of those wicked men and dwelling among them in seeing and hearing tormented his just soule day after day with their unlawfull deeds 2 Pet. 7. 8. Vers. 11. with blindnesses or dazeled-blindnesse both of body and mind when the sight beames are confused and nothing can be seene as it is The word is not used but in this place and at another like accident in 2 King 6. 18. the plurall number noteth the greatnesse of the plague as extreameblindnesse Vers. 12. or thy sonnes in the Hebrew and is here for or as the Greeke also translateth it see Gen. 13. 8. Vers. 13. will destroy or are destroying Hebr. corrupting see Gen. 6. 13. that is we are about to destroy so v. 14. Vers. 14. were taking that is being betrothed were ready to take in mariage or had taken as the Greeke explaineth it If wee thus understand it then Lot had some daughters which perished with the Sodomites for onely two which were virgins escaped with him vers 8. 30. This also seemeth closely to be implyed in vers 15. goe-out The Hebrew word hath in it a pricke extraordinary noted also in the Hebrew margine which increaseth the signification as urging an hasty going-out The like is in Exod. 12. 31. Vers. 15. are found that is present The Chaldee addeth which are found faithfull with thee the Greek saith which thou havest But found is often used for present 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity that is the punishment for iniquity Hereupon is that usuall phrase of bearing iniquity for suffering punishment Lev. 20. 17. 19. 20. Num. 14. 34. Even the righteous are in danger to partake of the wickeds punishment if when God calleth they depart not from among them Compare Rev. 18. 4. Vers. 16. lingred or delayed distracted himselfe with much trouble and businesse the Greek translateth they were troubled David contrary wise delayed not to keepe Gods commands Psal. 119. 60. 〈◊〉 in the
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
all his Cities at that time there was not a Citie which wee tooke not from them threescore Cities all the region of Argob the kingdome of Og in Bashan All these Cities were sensed with high walls gates and barres besides unwalled Cities very many And wee utterly destroyed them as wee did unto Sihon king of Heshbon utterly destroying of every Citie the men the women and the little ones But all the cattell and the spoile of the cities we tooke for a prey to our selves And we tooke at that time out of the hand of the two kings of the Amorites the land which is on this side Iordan from the brooke of Arnon unto mount Hermon The Sidonians call Hermon Shirjon and the Amorites call it Shenir All the cities of the plaine and all Gilead and all Bashan unto Salcah and Edrei cities of the kingdome of Og in Bashan For only Og king of Bashan remained of the remnant of Giants behold his bed-sted was a bedsted of iron is it not in Rabbah of the sonnes of Ammon nine cubits was the length thereof and foure cubits the bredth thereof after the cubit of a man And this land which wee possessed at that time from Aroer which is by the river Arnon and halfe mount Gilead and the cities thereof gave I to the Reubenites and to the Gadites And the rest of Gilead and all Bashan the kingdome of Og gave I to the halfe tribe of Manasses all the region of Argob with all Bashan that which is called the land of Giants Iair the sonne of Manasses tooke all the countrey of Argob unto the coast of Geshuri and Maachathi and called them after his owne name Bashan Havot◠Iair unto this day And to Machir I gave Gilead And to the Reubenites and to the Gadites I gave from Gilead even unto the river Arnon halfe the valley and the border and unto the river Iabbok the border of the sonnes of Ammon And the plaine and Iordan and the coast thereof from Chinnereth and unto the Sea of the plaine the sea of salt under Ashdoth Pisgah eastward And I commanded you at that time saying Iehovah your God hath given you this land to possesse it yee shall passe over armed before your brethren the sonnes of Israel all sonnes of power But your wives and your little ones and your cattell I know that you have much cattell shall abide in your Cities which I have given you Vntill Iehovah shall have given rest to your brethren as unto you and they also possesse the land which Iehovah your God giveth them on that side Iordan and then yee shall returne every man unto his possession which I have given unto you And I commanded Iosua at that time saying Thine eies have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest Yee shall not feare them for Iehovah your God hee fighteth for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I besought Iehovah for grace at that time saying O Lord Iehovah thou hast begun to shew thy servant thy greatnesse and thy mighty hand for what God is there in the heavens or in the earth that can doe according to thy workes and according to thy powerfull acts Let mee passe over I pray thee and see the good land that is beyond Iordan this good mountaine and Lebanon But Iehovah was exceeding wroth with mee for your sakes and would not heare me and Iehovah said unto me Let it suffice thee speake no more unto mee of this matter Goe thou up to the top of Pisgah and lift up thine eies Seaward and Northward and Southward and Eastward see it with thine eies for thou shalt not passe over this Iordan But command thou Iosua and encourage him and strengthen him for hee shall passe over before this people and hee shall cause them to inherit the land which thou shalt see And wee abode in the valley over against Beth-Peor Annotations WAY of Bashan in Greeke the way that leadeth unto Basan which Basan the Chaldee nameth Matnan so in Num. 21. 33. Edrei in Greeke Adraein Of this battell see Num. 21. 33. c. Vers. 3. his people in Num. 21. 35. his sonnes also are mentioned none remaining the Greek translateth it no seed meaning none left alive of whom as of a seed others might spring So when the Prophet speaketh of a remnent Esay 1. 9. the Apostle in Greeke calleth it a seed Rom. 9. 29. Vers. 4. threescore Cities which sheweth the large dominion of this Giant Og who reigned in mount Hermon and in Salcah and in all Bashan unto the border of the Geshurites and the Maachathites c. los. 12. 4 5. region in Hebrew a line or coard such as lands are meted by Amos 7. 17. Micha 2. 5. used figuratively for a countrey or region as the Greeke and Chaldee also translate it which is measured by line Argob a province or shire in Bashan forementioned 1 King 4. 13. Vers. 5. unwalled or villages in Hebr. Peraz◠which the Greeke mistaking turned cities of the Pherezites but it meaneth unwalled townes as Est◠9. 19. Zach. 2. 4. so named of their dwelling scattered Vers. 6. destroying of every citie the men or de 〈◊〉 every citie of men c. as in Deut. 2. 34. 〈◊〉 God destroyed the Amorite before them 〈◊〉 his height was like the Cedars and his strength as the Okes yet destroyed hee his fruit from above and his roots from beneath Amos 2. 9. Vers. 8. the land The killing of the Amorites and taking of their land was a testimony of Gods goodnesse and love unto his people Psal. 136. 17. 〈◊〉 in encouragement of them to fight against 〈◊〉 residue of the heathen Deut. 3. 21 22. and a 〈…〉 ragement to the heathen themselves Ios. 2. 10 11. Vers. 9. Sidonians the dwellers in Sidon the great 〈…〉 Greeke calleth them Phanicians Shir 〈◊〉 Greeke Sanior This mount had five names 〈◊〉 Shirjon Shenir and Sion Deut. 4. 48. 〈…〉 Num. 34. 7. for that divers peoples cal 〈◊〉 〈◊〉 by divers names and because of divers 〈◊〉 of this mountaine wherefore in Song 4. 8. 〈◊〉 and Hermon are set downe as distinct Shir 〈◊〉 〈◊〉 Psal. 29. 6. is by the Chaldee paraphrast there expounded the mount that bringeth forth fr 〈…〉 and Shenir in Greeke Saner is by the Chaldee here expounded the Snow-mount for it was so 〈◊〉 that snow used to lye on the top of it A 〈◊〉 Hebr. the Amorite they call it which sheweth 〈◊〉 singular number to bee put for the whole 〈…〉 Vers. 11. Giants in Hebrew Rephaim which 〈◊〉 the Greeke retaineth Rephaein as before in Deut. 7. 11. This Og seemeth to bee of the rem 〈◊〉 of those Rephaims whom Chedorlaomer and the Kings smote in Ashteroth Gen. 14. 5. for Og reigned in Ashteroth Ios. 13. 12. is it not in Rabbah that is it is in Rabbah the question maketh it an earnest affirmation as the Greeke also
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
onely are to be seene the Sun hath looked downe Hereby afflictions and persecutions are meant as that in the Parable When the Sunne was up they were scorched is expounded when tribulation or persecution ariseth because of the word they are offended Matth. 13. 6. 21. So â—he signifieth that this her black hue was not her proper colour who is faire in Christ her beloved Song 1. 8. 15. but by accident God from heaven thus chastising her sinnes and exercising her faith and patience Lam. 1. 6. 13. 14. c. the sonnes of my mother that is either the children of the Church false brethren false Prophets and deceivers or inordinate lusts and sinnes which dwelt in her and were conceived with her in the wombe for with both these is the Spouse of Christ afflicted Of the first David complaineth I am become a stranger unto my brethren and an aliant unto my mothers sonnes Psalm 69. 9. And the Apostle saith Of your owne selves shall men arise speaking perverse things to draw away disciples after them Acts 20. 30. Such are called by the name of Israel and are come forth out of the waters of Iudah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse for they call themselves of the holy City c. Esay 48. 1. 2. Such might bee called the children of her mother though not of her father false brethren among whom the Saints are often in perill Gal. 2. 4. 2 Cor. 11. 26. who pretending faith and godlinesse doe dangerously oppose the same as the true Church Prophets Christ himselfe and his Disciples have found in all ages Of the second the Apostles tell us of lusts that war in our members Iames 4. 1. of fleshly lusts which warre against the soule 1 Per. 2. 11. and these may be called our mothers children because in sinne and in iniquity we have beene conceived and brought forth Psalme 51. 7. which sinne reviveth in us when the commandement of God commeth deceiveth us and slayeth us and under it wee are sold so that the good which we would that doe we not but the evill which we would not that doe we Rom. 7. 9. 11. 14. 19. angry with me or incensed against me or inflamed in me to weet with wrath to resist fight and war in mee and against me as the Greeke version saith fought in me or against me So this phrase is used in Esay 41. 11 All they that were incensed against thee shall be ashamed c. and in Esay 45. 24. all that are incensed against the Lord shall bee ashamed which being spoken there of outward enemies may also be applyed to our inward lusts as in Iam. 4. 1. 1 Pet. 2. 11. they made me or set put assigned mee the keeper of the vineyards where the Sun hath burnt me as in Matth. 20. 1. 12. they that laboured in the vineyard doe complain how they have borne the burden and heat of the day So in the captivity of Babylon the poore of the land of Israel were left to be Vine dressers and Husbandmen 2 King 25. 12. And spiritually it is said unto the Church the sons of the alient shall be your plowmen and your vine dressers Esay 61. 5. and the Kingdome of God committed into the hands of the Iewes is likened to a Uineyard let out unto Husbandmen Matt. 21. 33. 43. and in Song 8. 11. Solomon let out the vineyard unto keepers But here the vineyards opposed to her owne vineyard seeme to meane false Churches and in them the corruption of religion whereunto her mothers sonnes sought to draw her setting her to observe the ordinances and traditions of men or otherwise to undergoe their cruelty and wrath Thus the Pharisees made the word of God of none effect through their tradition which they had delivered Marke 7. 13. and bound heavy burdens and grievous to be borne and laid them on mens shoulders Matth. 23. 4. and so did false teachers in the Christian Churches Acts 15. 1. 10. Gal. 6. 12. 13. Coloss. 2. 20. 23. my vineyard which is mine or which appertaineth to me the keeping whereof is committed to me of God This phrase is againe used is Son 8. 12. my vineyard which is mine is before me Spiritually the Vineyard is the Church as in Esay 5. 7. the vineyard of the Lord of hosts is the house of Israel and the men of Iudah his pleasant plant the keeping of or labouring in this vineyard is the performing of the charge and duty which God hath laid upon every one therein that so they may yeeld unto him the fruits of his owne graces Mat. 21. 33. 34. Esay 5. 2. 7. I have not kept either through her owne infirmity or negligence or others tyranny or both For as the Apostle complaineth that he did not what he would but what he hated and found not how to performe that which is good Rom. 7. 15. 18. so of the sloathfull man Solomon sheweth how he went by the vineyard of the man void of understanding and loe it was all growne over with thornes nettles had covered the face thereof c. Prov. 24. 30. 31. And by outward violence and persecution the Church may be scattred abroad Acts 8. 1. and when Iudah was captived the solemn feasts and sabbaths were forgotten in Zion c. Lam. 2. 6. c. And oftentimes for the sinnes of his people God sendeth persecution and afflictions upon them Esay 5. 2. 5. 6. Lam. 1. 14. 18. 22. The Chaldee Paraphrast expoundeth this verse thus The Congregation of Israel sayd before the peoples Despise me not because I am blacker then you because I have done worke like yours and have worshipped the Sunne and Moon for false Prophets they have been the cause that the fierce wrath of the Lord hath come downe upon me and they learned me to serve your idols and to walke in your statutes but the Lord of the world who is my God him have I not served nor walked in his statutes neither have I kept his precepts and his Law Vers. 7. Tell me or Shew declare unto me A third request which the Church maketh unto Christ for instruction in the administration of his Kingdome here on earth that as hee had formerly made her partaker of his heavenly calling so he would direct her further unto the place where and manner how he feedeth his flocke in his publike Assembly the Church whereunto the Lord addeth daily such as shall be saved Acts 2. 47. that there she may be under his government enjoy his ordinances increase in knowledge faith and all other graces may be strengthned against tentations and afflictions So men are commanded Seeke the Lord and his strength seeke his face continually Psalme 105. 4. And Vnto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seeke and thither thou shalt come c. Deut.
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
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
gentle-mercy or for the mercifull sparing that is the Lord being mercifull and sparing him as the Greeke translateth The word importeth gentlenesse and loving affection or commiseration as wherby men are spared from punishment So in Esa. 63. 9. in his love in his gentle mercy God redeemed his people Vers. 17. that he or then he said meaning the Lord I 〈…〉 h as appeareth v. 18. 24. who it seemeth was new come from Abraham to Sodom Genesis 18. 22. 33. thy soule that is thy life for so the Scripture usually speaketh as keepe his soule Iob 2. 6. that is spare his life to seeke the soule is to seeke ones life Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not this commandement as the like in Gen. 2. 17. was given not to Lot alone but to his wife and children as the event sheweth vers 26. and forbiddeth all affectation of worldly things which draweth from ready obedience unto God Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount The mountaines are sometime spoken of as places of safety Mat. 24. 16. figuring Gods providence and protection Psalm 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord or my Lords for the Hebrew Adonai by reason of the pawse is here doubtfull whether it be the title of God or of men For the Chaldee putteth for it Lords but the Greek Lord and the words following are directed to one though before he spake to them See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me the Greeke saith take hold on me Herein Lot shewed his weak faith not resting in Gods word wherefore the place which he chose for safety secured him not but for feare he left it ver 30. Vers. 20. to flee that is for me to flee as the Greek translateth See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face or lift up thy face that is doe respect and so will gratifie thee and grant thy request in this thing Thus the Lord doth the desire of them that feare him Psal. 145. 19. This phrase of accepting the face is usuall for shewing of favour to any which sometime is spoken in the ill part and commonly called respect of persons and then it is denyed of God Deut. 10. 17. and forbidden to men Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon which here and in sundry other places meaneth an honourable regard and estimation of ones face or suit in which sense the Apostle useth it Iude v. 16. against such as would respect the face or gratifie men for profits sake The contrary whereto is to turne away the face of any which is to say one nay or deny their request 1 King 2. 16. 20. Vers. 22. any thing or the thing to weet now in hand Heb. a word he called that is every one or it was called See the notes on Gen. 16. 14. Zoar or Zogor in Greeke Sigor and else-where Sogor in the Latine Segor by interpretation Litle before it was called Bela Gen. 14. 2. Vers. 23. came forth ever or arose upon the earth This time of the morning was fittest to shew the light of grace arisen to Lot and how in prosperity affliction shall come upon the wicked and they not know the morning thereof as Esay 47. 11. For the rising of the Sun is a signe of favour from the Lord Mat. 5. 45. but unto Sodom it is the time of vengeance Hence Christ saith as it was in the dayes of Lot they did eate they dranke they bought they sold they plâ—â—â—ed they builded but the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all even thus shall it bee in the day when the son of man is revealed Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra with two other cities not here expressed Admah and Seboim Deut. 29. 23. brimstone this added to fire increaseth it Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked and the second death Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said besides their temporall judgement that they suffer the vengeance of eternall fire Iude ver 7. and are made an ensample to those that after should live ungodly 2 Pet. 2. 6. So the Hebrew Doctors say The men of Sodom have no part or inheritance in the world to come as it is written The men of Sodom were wicked and sinners before the Lord exceedingly Gen. 13. 13 wicked in this world and sinners in the world to come Thalmud Bab. in Sanhedrin chapt Chelek This judgment of burning was answerable to Sodoms sin that burned in bruitish lust man towards man so Nadab and Abihu that transgressed with fire are burned with fire Lev. 10. 1. 2. Others sinning by shedding of blood have blood to drink Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew this word noteth a sudden unevitable and perpetuall destruction whereupon the Prophet saith the Lord overthrew them and repented not Ier. 20. 16. and the Apostle saith he condemned them with an ouerthrow 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment and no hands stayed on her and to the perpetuall desolation of these Cities there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph 2. 9. yet the punishment of them that despise the Gospell shall bee greater then Sodoms Mat. 11. 24. that which grew or the bud of the ground so that in the plaine where these cities stood there grew no good thing after to this day but it became a dead and loathsome lake called the dead sea and sea of salt see Gen. 14. 3. Zoph 2. 9. Deut. 29. 23. So the Rabbines say Of the wickednesse of the five Cities even to this day the wast land that smoaketh is a testimony and plants bearing fruit that never come to ripenesse Wisd. 10. 7. Vers. 26. from behind him the Greeke translateth it unto the things behind which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement vers 17. and with a corrupt affection in her God did severely punish and she is a warning to all as Christ saith hee that is in the field let him not returne to the things behind remember Lots wife Luke 17. 31. 32. was a pillar or became a pillar or statue of salt and so she had part of the plagues of Sodom which was brimstone and salt that it became a sea of salt Deut. 29. 23. Gen. 14. 3. And this her statue or pillar stood for a memoriall to others that they may bee the better seasoned This salt pillar continued long Iosephus a Iewish historian after Christs life on earth writeth that he did see it Antiqu. 1. booke chapt 12. and so others since his time Vers. 27. had stood the Chaldee addeth stood in prayer see Gen. 18. 22.
that in Isaak shall seed be called to thee Heb. 11. 17. 18. Abraham our father was hee not justified by works having offred Isaak his sonne upon thee altar Seest thou how faith wrought with his workes and by workes was faith perfected And the scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for justice and hee was called the friend of God Iam. 2. 21. 22. 33. Vers. 11. the Angell who speaketh as God ver 12. sweareth by himselfe and is called Iehovah verse 16. wherefore this was Christ himselfe see before on Gen. 16. 7. and 18. 2. V. 12. put not forth or send not forth that is lay no violent hands upon him Thus God spared Isaak from death and Abraham who beleeved that God was able to raise him up even from the dead did from thence also receive him in a parable Heb. 11. 19. I know that is I have experience God speaketh after the manner of men as in Gen. 18. 21. and often and thou hast or for that thou hast see Gen. 12. 19. Vers. 13. the ram Thus Abrahams word 〈…〉 s fulfilled that God would provide himselfe a lambe verse 8. and hereby the redemption of the Church by Christ the lambe without blemish 1 Pet. 1. 19. was signified according to that in Iob 33. 24. Deliver him from going-downe to the pit I have found a ransome Vers. 14. Iehovah Iireth that is Iehovah will see or provide as verse 8. the Greeke interpreteth it The Lord hath seene for hee answering to Abrahams prophesie verse 8. the perpetuall memory of his mercy was kept in the name of the place Mori-Iah the usuall name of the mountaine is of like interpretation Iehovah being shortned into Iah whereof see Exod. 15. 2. The Chaldee paraphraseth thus And Abraham prayed and served God there in that place and said before the Lord here shall the generations to come serve God Therefore was it sayd in this day In this mount Abram served before the Lord. Hee hath reference to the Temple built after in this mount wherein God was served 2 Chron. 3. 1. Abraham calling this place Iehovah Iireh speaketh figuratively as the Scripture useth in all Sacramentall things because it was a signe of Gods providence So Moses called his altar Iehovah Nish Exod. 17. 15. Ierusalem is called Iehovah Shammah Ezek. 48. 35. it shall be seene or it shall be provided of God So this speciall providence of God towards Abraham is become a generall proverbe for the comfort of his children in all their distresses The Greeke translateth it In the mountaine the Lord was seene Vers. 16. By my selfe the Chaldee turneth it By my word Elsewhere the scripture saith God sweareth by his soule Ier. 51. 14. by his holinesse Amos 4. 2. by his name Ier. 44. 26. Of this the Apostle saith when God made promise to Abraham because he could sweare by no greater he sware by himselfe saying surely c. And God willing more-abundantly to shew unto the heyres of promise the immutability of his counsell confirmed it by an oath that by two immutable things in which it is impossible for God to lye wee might have a strong consolation Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort as al other scriptures Rom. 15. 4. And by this it is plaine that the Angell who spake to Abraham was God himselfe and this oath had the accomplishment in Christ Luk. 1. 73. c. assuredly-saith or the faithfull-saying The originall word Neum is peculiar to Gods oracles which all are faithfull sayings as Paul speaketh 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced commeth also Amen Vers. 17. Surely so the Apostle following the common Greeke version translateth the Hebrew Ki which also signifieth Because or That Heb. 6. 14. And here under the name blessing is meant the promise of eternall salvation as the Apostle there sheweth thy seed for which the Apostle saith thee Heb. 6. 14. Againe where Moses saith thee in Gen. 12. 3. the Apostle saith thy seed Act. 3. 25. By such interpretations the holy Ghost teacheth us how to understand the Scriptures and by Abrahams seed Christ the principall and author of salvation is implyed and all the faithfull by him saved Gal. 3. 16. 29. shore Hebrew lip Here they are compared to the sand of the sea which before in Gen. 13. 16. were to be like the dust of the earth see also Gen. 15. 5. This promise through the faith of Abraham and Sarah beleeving it was fulfilled as the Apostle observeth Heb. 11. 11. 12. thy seed Isaaks posterity Gen. 21. 12. the gate for gates as tree for trees see Gen. 3. 2. and by gates he meaneth cities and all strong defensed places as the doore or entring of the gate 2 Sam. 10. 8. is explained to be the doore of the citie 1 Chron. 19. 9. And at the gates of cities were publike places of judgement Deut. 22. 15. Iob 31. 21. So the strength and dominion of the enemies is meant here by the gate dominion over them by inheritance Levit. 25. 45. Psal. 82. 8. The Greeke also translateth it cities and so in Gen. 24. 60. his or their enemies meaning enemies of the seed which word being put for children at the Chaldee translateth it may have with it a word singular or plurall and so the Scripture speaketh indifferently as saying of the people it went 2 Chr. 10. 5. or they went 1 King 12. 5. it rejoyced 2 King 11. 20. which another Prophet writing saith they rejoyced 2 Chron. 23. 21. So 2 King 21. 24. with 2 Chron. 33. 25. and 2 King 23. 30. with 2 Chr. 36. 1. The reason hereof is because a multitude is many and yet as one therefore that which in Mat. 20. 31. is ochlos a multitude in Mar. 10. 48. is polloi many Vers. 18. in thy seed here the word seed is in speciall meant of one that is Christ Gal. 3. 16. 18. who was both of the seed of David and sonne of Abraham according to the flesh Rom. 1. 3. and also God over all blessed for ever Rom. 9. 5. in whom the nations doe blesse themselves and glory Ier. 4. 2. Ps. 72. 17. blesse themselves that is apply thy faith the blessing of Christ to themselves and so profess it or shall be blessed as the Greeke translateth it and as the promise was before made in that forme in the Hebrew Gen. 12. 3. and after in Genesis 28. 14. Vers. 19. Beersheba which the Greeke interpreteth the well of the oath See before in Gen. 21. 31. Vers. 20. Milcah called in Greeke Melcha shee was Abrahams brothers wife Gen. 11. 29. Of whose off-spring Abraham now heareth glad tidings unto whom he after sendeth for a wife for his sonne Isaak Gen. 24. Vers. 21. Uz or Urs in Greeke Oox. In this land Iob the patient dwelled Iob. 1. 1. There was also another Vz of Aram
childe Such had naturall right to a double portion of all their fathers goods Deut. 21. 17. the excellencie that is most excellent in dignitie or preferment Whereby the dignitie of the priesthood seemeth to be meant as by strength following is meant the government or kingdome And so the Chaldee paraphrast explaineth it thou shouldest receive three portions the first birthright the priesthood and the kingdome The Ierusalemy Thargum saith the same adding this withall and for the sinne of my sonne Ruben the first birthright is given to Ioseph the kingdome to Iudah and the priesthood to the tribe of Levi. And that the first borne were Priests and governours see Gen. 25. 31. of strength or excellent strong This word which properly signifieth hard or firme strength is often applyed to kings and kingdomes which for the most part are gotten and maintained by strength and the kings strength is an honourable stile of his Majestie see Psal. 99. 4. and 110. 2. Vers. 4. Vnstable or Light soone-mooved this is alwaies used in the evill part Iudg. 9. 4. Zoph 3. 4. ser. 23. 32. and implyeth both his sudden light affections which caried him to evill and his sudden downfall from his dignity excell not that is thou shalt not excell but lose thine honour So the Chaldee explaineth it thou shalt not have profit nor receive the excellent portion he went up unto the Greeke changeth the person and translateth on which thou went est up also the Chaldee expoundeth it when thou wentest up to my bed Iakob as with indignation of the fact turneth his speech from Ruben to his brethren Such changes are often in the holy text as Deut. 5. 10. that love me and keepe his commandements for which in Exod. 20. 6. is my commandements And in Dan. 9. 4. thou keepest covenant towards them that love him for that love thee So Mark 11. 32. they feared the people for w ch in Matt. 21. 26. is written we feare Otherwise wee may read it thus thou defiledst my couch it is gone-up that is it is vanished away meaning the excellencie which we should have had For by defiling Bilhah his fathers concubine he lost his birthright Gen. 35. 22. 1 Chron. 5. 1. 2. To goe-up is sometime used for vanishing away Exod. 14. 16. Ier. 48. 15. Vers. 5. brethren specially consociate in that evill deed of killing the Sychemites Gen. 34. 25. and so brethren not in nature onely but in conditions See Gen. 10. 21. instruments or weapons to weet they were giving themselves and their members as weapons of unrighteousnesse unto sin as Paul speaketh Rom. 6. 13. meaning of their cruell fact forementioned Gen. 34. 25. sojourning habitations in the land of their sojourning as saith the Chaldee paraphrast where they being strangers indangered the ruine of themselves and their fathers house Gen. 34. 30. Or their agreements meaning the covenanted conditions made with the Sychemites to consent unto them if they would be circumcised which was with deceit Gen. 34. 13. 15. c. Thus also the Greeke may bee understood hairesis being sometime used for a conditional covenant Or their swords but the word is not so found elsewhere Vers. 6. secret that is as the Greeke translateth it and Thargum Ierusalemy their councill their assembly So David saith the secret of evill doers Psal. 64. 3. and Ieremy the secret of mockers Iere. 15. 17. that is the assembly Iakob here meaneth that neither should any neither would he approve of their perfidy glorie or honour hereby may be meant the tongue which is the glorie of man by speech being good and the contrary if it be evill Iam. 3. 5. c. So my glory Psal. 16. 9. is by the Apostle cited my tongue Act. 2. 26. Otherwise it is a repetition of the former my glory that is my soule a man Hemor the King and Sychem his son with the men of the citie Gen. 34. 25. 26. Therefore the Greeke translateth it men and Thargum Ierusalemy Kings and rulers And the singular is often put for many as the man of Israel fled 1 Chro. 10. 1. that is the men of Israel 1 Sam. 31. 1. See also Gen. 3. 2. selfe-will or pleasure houghed the Oxe so the Greeke also translateth it meaning that they tooke away and destroyed the oxen and other beasts of the Sychemites Gen. 34. 28. Oxe is for Oxen as Gen. 32. 5. Some as the Chaldee translate they pulled downe the wall but Shor the word here used is properly an oxe or bull and Shur a wall neither was there mentioned any pulling downe of walls in Gen. 34. Therefore the Ierusalemy Thargum expounds it of their selling of Ioseph who is likened to an oxe Deut 33. 17. But that seemeth not to be intended here Vers. 7. I will divide that is I prophesie their devision so Ezekiel saith when I came to destroy the citie Ezek. 43. 3. Which was his foretelling the destruction See also Hos. 6. 5. them in Iakob that is their posteritie among the children of Iakob see Gen. 19. 37. This was accomplished when Symeon had his inheritance in the middest of the inheritance of Iudah Ios. 19. 1. and was faine to seeke a larger possession 1 Chron. 4. 39 40. and Levi had his cities of habitation among the other tribes Ios. 21. 2. 3. c. Howbeit afterwards Levi for their zeale against idolaters Exod. 32. 26. 28. 29. had this their dispersion turned to a further blessing while they were consecrated to teach Iakob Gods judgements and Israel his law c. Deut. 33. 9. 10. and so had the priesthood in their tribe This the Ierusalemy Thargum also mentioneth and saith likewise of the Simeonites that they were teachers of the Law in the Synagogues of Iakob and the Levites in the schooles of the sons of Israel Vers. 8. thou to weet art so by name and shalt bee so indeed for Iudah signifieth Confession or Praise and to his name he hath reference Praised thou art called and praise thee shall thy brethren Thargum Ierusalemy saith Iudah to thee shall all thy brethren confesse and by thy name shall all the Iewes be called See the notes on Gen. 29. 35. confesse or as the Greeke translateth praise thee meaning that his brethren should acknowledge the dignitie of the firstborne in respect of the government to bee given unto him and that Christ the King should come of him 1 Chron. 5. 2. Heb. 7. 14. And when the rest of the house of Israel compassed the Lord with lyes and deceit Iudah is praysed for yet ruling with God and being faithfull with the saints Hos. 11. 12. In Christ this prophesie is chiefly fulfilled as the particulars following shew to him the Hebrew Doctors also doe apply it as in Breshith ketannah or their lesser Commentary upon this place it is said Iudah was borne the fourth among the tribes and in the fourth day were the lights created and it is written of the Messi is His throne as the Sunne before me
able to content every mans 〈◊〉 and a 〈◊〉 to every taste Wisd. 16. 20. Others at the 〈◊〉 Greeke interpreters Philo. 〈◊〉 2. 〈…〉 of the Law 〈◊〉 Solomon c. and others 〈◊〉 it What is this because as Moses saith they know not what it was The Manna whereof Galen and other Physitians write and which at this day is used for medicine not for meat differeth in many things from this Manna which God gave unto Israel every day the space of 40 yeeres till they came into the land of Canaan Ios. 5. 12. God by it both fed their bodies and soules teaching them hereby that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. and it was a spirituall meat 1 Cor. 1. 30. and a figure of Christ the true Bread whom the Father hath given us from heaven Ioh. 6. 31. 32. 48. 49. 51. and of the spirituall comforts which Christ filleth his people with Reve. 2. 17. And so the Iewes though now ignorant of this grace have heretofore acknowledged it to bee a figure of the food of just men in the world to come R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23. 25. Vers. 16. an Omer or Gomer as the Greeke calleth it Gomer the tenth part of an Epha or bushell see verse 36. an head or skull poll that is for a person the head being put for the whole man So in Exod. 38. 26. Vers. 17. both he that did gather more or some did gather more and some lesse but the former exposition the Greeke followeth here and in the 18. verse which the Apostle also approveth 2 Corinthians 8. 15. Vers. 18. nothing over to wit besides an Omer full for a man according to the number of persons in his familie and so there was an equality both for poore and rich and hereupon the Apostle gathereth a reason to perswade unto liberality and communication of Gods blessings one with another 2 Cor. 8. 14. 15. It figured also the equall portion which all sorts of beleevers have in Christ our heavenly Manna Gal. 3. 28. 29. 2 Pet. 1. 1. Vers. 20. it bred Hebr. wormed wormes that is bred abundantly or crawled full of wormes This miraculous judgment God sheweth for their unbeleefe curiositie and disobedience and taught them to be contented with things present without covetous caring for the morrow as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover whereof nothing might be left till the morning Exod. 12. 10. Iesus said unto the Iewes Moses gave you not the bread from heaven but my Father giveth you the true Bread from heaven Ioh. 6. 32. so Manna was but a shadow and figure which when the truth is come by Christ is as all other shadowes become vaine and unprofitable to the corruption and hurt of those that retaine them Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10. Vers. 21. and when or for when the Sunne waxed hot and so heated the Manna it melted therefore they were to gather it in the morning whereby God taught them diligence to provide for the food of their bodies and soules whiles they had time and meanes Compare Pro. 10. 4. 5. and 6. 6. 8. Ioh 12. 35. Gal. 6. 10. The like here followeth for no Manna to bee found on the Sabbath day verse 25. 26. Verse 23. sabbatisme that is rest or cessation but 〈…〉 the 〈◊〉 〈◊〉 〈…〉 at h is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉 Matth. 12. 5. 8. so the Hebrew Shaâ—batâ—â—â— here used is by the Apostle Sabbatismos 〈◊〉 sabbatisme in Heb. 4. 9. by interpretation a Rest whereof see Gen. 2. 2. Hereby it appeareth that the keeping of the Sabbath was before the Law given at mount Sinai Ex. 20. of 〈◊〉 that is an holy Sabbath both these joyned together signifie an exact and carefull rest So Exod. 35. 2. Levit. 23. 3. for a reservation that is to be reserved or kept so in vers 32. 33. 34. Verse 〈◊〉 that to day as they that laboured in the sixt day had what to eat on the Sabbath so they that in this life whiles God giveth time to worke doe labour in Christ shall have in the life to come the fruition of their labours with eternall rest in heaven Ioh. 6. 27. 29. 58. Gal. 6. 7. â—0 Vers. 26. there shall be none This life and world is the time and place of working the world to come is for reward when it will be too late to seeke for Manna if we have gathered none before Matth. 25. 8 9. 10. And thus the Hebrewes of old understood this figure saying As in the sixe daies a man must prepare for the Sabbath both in respect of food and of worke so if a man prepare not aright his workes in this world he shall have nothing to eat in the world to come Againe they say The Sabbath in it there shall be none Exod. 16. this signifieth the world which shall bee all Sabbath for there shall bee there no doing of the Law but receiving of reward as our Doctors of blessed memory have explained it Who so laboureth in the evening of the Sabbath he shall eat in the Sabbath R. Elias in Sepher reshith chochmah treat of Holinesse cap. 2. foliâ— 194 b. V. 29. Out of his place The Sabbath was sanctified with an holy convocation or assembling of the people in Synagogues Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them was not their private tents but the camp of Israel out of which they might not goe on the Sabbath From hence the Hebrewes gathered a generall prohibition of going out of towne on such dayes and held it unlawfull to travell beyond the suburbs of any citie which suburbs they set to be two thousand cubits from the Law in Num. 35. 5. and a like space was betweene the Arke of God and the people at their passage over Iordan Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. in the Masorites Bible saith Naomi said unto Ruth we are commanded to keep the Sabbaths good daies that is feasts not to goe above two thousand cubits The like measure is set in the 〈◊〉 Thalmud in Eurobin c. 4. And R. D. Kimchi â—n his annotatioÌ„s on Eze. 48. 7. saith two thousand cubits are a mile meaning an Italian or English mile Hereupon in the Apostles dayes the speech was common of a Sabbath dayes journey and so farre Mount Oliver was from Ierusalem Acts 1. 12. where the Syriak explaineth it almost seven furlongs In the Hebrewes canons it is said Who so goeth out of the limits of a citie on the Sabbath day is to be beaten for it is said Let no man goe out of his place in the seventh day Ex. 16. 29. this place is the limits of the time c. By the doctrine of the Scribes no man may goe out of
them a Booke of the Law Prophets and other holy Scriptures When they built a Synagogue it was on the highest place of the citie and builded higher then all other houses as they gather from Proverbes 8. 1. 2. And they set a pulpit in the house for him to goe up into that did read the Law or was to speake unto the people They had also in the Synagogue an Arke or Coffer wherein the Booke of the Law the Bible was kept The Eders sate first with their faces towards the people and all the people sate one rew before another and the faces of the one rew towards the backes of the rew that was before them so the faces of all the people were towards the Elders and towards the Arke And when Sheliach tsibbur that is the Messenger or Minister of the congregation stood at prayer hee stood on the ground before the Arke as the rest of the people In the land of Canaan and those parts they used to lay mattes on the floore to sit upon but in the cities of Edom so they call the Romane Empire they sate in their synagogues upon bankes or seats In the Synagogues and Schooles they might use no lightnesse laughing playing vaine talking eating drinking walking or the like neither in hot weather might they goe into them from the heat nor in rainy weather from the raine nor cast up any accounts or reckonings in them except they were such reckonings as were commanded as the coffers for almes to the poore and redemption of prisoners and the like If the Synagogue or Schoole had two doores they might not goe in at the one doore and out at the other to shorten their way for it was not lawfull to goe into them save for the things commanded But who so went in to pray or to reade might goe out at the doore over against him the neerest way Synagogues and Schooles though they were ruined yet they remained as they say in their holinesse as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries though they bee desolate yet they continue in their holinesse They might not pull downe a Synagogue to build another in the same or in another place but first they builded another and afterward pulled downe the former lest any violence should befall them and it should not bee builded It was lawfull to make a Schoole of a Synagogue but not a Synagogue of a Schoole because the holinesse of a Schoole was above the holinesse of a Synagogue and they were to ascend in holinesse but not to descend And if the citizens sold a Synagogue they might buy an Arke with the money or a Bible But if they sold a Bible they might buy nothing with the money save another Bible for there is no holinesse say they above the holinesse of the Booke of the Law or Bible As they might sell a Synagogue so they might give it for a gift but they might not let it out to hire nor morgage it c. Maimony in Misneh treatise of Prayer ch 11. Of these Synagogues though there bee no expresse mention in Moses yet the Apostle Iames testifieth that Moses of old time had in every city them that preached him being read in the Synagogues every sabbath day Act. 15. 21. And Iesus in the Synagogue of Nazareth stood up for to read there was delivered unto him the booke of the Prophet Esaias which when he had opened and read hee closed the booke and gave it againe to the Minister and he sate downe and taught the people Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbathes there was the reading of the Law and Prophets and preaching afterwards Act. 13. 14. 15. 16. c. And for the Schoole the name is used in Act. 19. where Paul having disputed and perswaded the things concerning the kingdome of God for the space of three moneths in the Synagogue when divers were hardned and beleeved not but spake evill of that way before the multitude he departed from them and separated the disciples disputing daily in the Schoole of one Tyrannus which the Syriak explaineth thus hee separated the disciples from them and spake daily with them in the Schoole of a man whose name was Turannus and the Arabik likewise saith hee instructed them daily in the house of a man named Tyrannus and this continued by the space of two yeeres Acts 19. 8. 9. 10. They are reported to have had of old above foure hundred schooles and Synagogues in Ierusalem and there was a place in the Temple where our Lord Iesus was found when hee was twelve yeeres of age sitting in the midst of the doctors both hearing them and asking them questions Luk. 2. 46. And that there were Synagogues in Ierusalem besides the Temple appeareth by Pauls words unto Felix They neither found me in the Temple disputing with any man nor raising up the people neither in the synagogues nor in the citie speaking of Ierusalem Act. 24. 12. I will not smell that is as the Chaldee openeth it I will not accept with favour and so the phrase is used in 1 Sam. 26. 19. If the Lord have stirred thee up against me let him smell an offring and in Amos 5. 21. I will not smell in your solemne assemblies that is not accept with favour the oblation of your solemne assemblie as the Chaldee there interprets it Compare Gen. 8. 21. This judgment is opposed to that blessing in verse 12. I will walke among you the swell of your rest that is of your sacrifices of rest and so the Greek translateth it the smell or savour of your sacrifices and the Chaldee the offring of your congregation So the word fire-offring or sacrifice elsewhere expressed is here to be understood See Levit. 1. 9. and 2. 12. Vers. 32 the Land in Greeke your land So in Ezek 33. 28. 29. I will lay the land most desolate and the Pompe of her strength shall cease and the mountaines of Israel shall be desolate that none shall passe through And they shall know that I am Iehovah when I have laid the land most desolate because of al their abhominations which they have committed The fulfilling hereof is shewed by the Prophets Esa. 1. 7. 8. even the mountaine of Sion was desolate the Foxes walked upon it Lam. 5. 18. V. 33. scatter or fanne that is scatter as chaffe Of this they complaine in Ps. 44. 12. Thou hast sanned us among the nations And in Zach. 7. 14. I scattered them with a whirlewinde among all the nations whom they knew not thus the land was desolate after them c. This is opposed to that blessing in v. 5. Ye shall dwell in confident safetie in your land a sword that is as the Chaldee explaineth it them that kill with the sword The like is threatned in Ier. 9. 16. and in Ezek 12. 14. 15. and 52. This is contrarie to that blessing in v. 6. the sword shall not passe through
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.
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
of her odours better than all spices the smell of her garments as the odour of Lebanon shee being perfumed with myrrh and incense and all spices of the merchant Song 4. 10 11. and 3. 6. yet Christ himselfe is more odoriferous even wholly delectable for God hath not given him the spirit by measure Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull for all his delight is in them Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters These the Chaldee interpreteth Countries of Kingdomes among thy precious ones that is with thy honourable women or in thy preciousnesse that is are in thy precious honourable ornaments or palaces set is the Queene or maried Queene the wife is placed at thy right hand that is in the most honourable place 1 King 2. 19. The Chaldee referreth this to the Booke of the Law at the right hand of the King The word Shegal is used here and Neh. 2. 6. Dan. 5. 23. for the Kings wife the Queene in fine gold that is as the Greeke explaineth it cloth of fine or glistering gold called Cethem a speciall name for the most pure and splendent gold Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam Ps. 16. 1. of Ophir that is out of the land of Ophir who was the son of Iektan the son of Shē the son of Noach Gen. 10. 29. who dwelt in a part of India of him the countrey was called Ophir from thence was much Cethem or fine gold brought to Iudea and other coasts as appeareth 1 King 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir Iob 22. 24. Vers. 11. Heare O daughter Hee speaketh to the Queene fore-mentioned siguring the church or heavenly Ierusalem the Lambs wife Rev. 21. 9 10 c. And so the Chaldee paraphraseth Heare O congregation of Israel the law of his mouth and see his marvellous workes and bow thine eare to the words of the Law and forget the evill workes of the wicked of thy people and the house of Idols whom thou servedst in thy fathers house and thy fathers house As man and wife must leave their parents to cleave each to other Gen. 4. 24. and 31. 14. so must wee leave all to cleave unto Christ Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty will delight him-selfe in thy fairenesse thy sanctitie set forth in Song 1. 14. and 2. 14. and 4. 1 c. So the King is tied in the rafters Song 7. 5. and bow downe or therefore worship thou him Vers. 13. the daughter of Tyrus that is the people or Common-wealth of Tyre as daughter of Sion Psal. 9. 15. So the Chaldee expoundeth it They that dwell in the fort of Tyrus Tyre or Tyrus in Hebrew Tsor which signifieth a Rocke or Fortresse was a strong city appertaining to the tribe of Aser Ios. 19. 29. but possessed still by the heathens whose King Hiram became friend to David 2 Sam. 5. 11. and to Solomon his sonne 1 King 5. 1 2 c. yet afterwards Tyrus remembred not the brotherly covenant Amos 1. 9. but rejoyced at the desolation of Ierusalem Ezek. 26. 2. banded it selfe with other enemies against Israel Psal. 83. 8. was wasted of Nebuchadnezar King of Babel by Gods judgement 70. yeares Esai 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times and then had still Hercules for their chiefe God 2 Mac. 4. 18 19. This one city Tyre is here named in stead of other nations because it was the chiefe citie of traffique in the world being an I le in the sea whose merchandize and magnificence the Prophet largely describeth Ezek. 27. her merchants were princes her chapmen the nobles of the world Esai 23. 8. shee heaped up silver as dust and gold as the mire of the streets Zach. 9. 3. Of the subjection here prophesied which they should yeeld unto the Church we may see it fulfilled in the new Testament where many that dwelt about Tyre and Sidon flocked after Christ Mark 3. 8. and he resorted into their borders Mark 7. 24. and by their readinesse hee upbraided the backwardnesse of the Iewes Mat. 11. 20 21. and afterwards in the Apostle◠dayes there was a Church of zealous Christians in that city Act. 21. 3 4 5 c. See also Psal. 87. 4. carnestly beseeke thy face shall instantly pray or sue unto thee O Queene The originall word naturally signifieth to make sicke or sory and being joyned with the word face which oft is used for anger it meaneth to abate the anger by importunate praier and by humble sute to prevaile So after Psal. 119. 58. rich of the people the wealthy among them meaning of the Tyrians which were a wealthy nation and generally other peoples See Esa. 60. 1 3 5 11. and 49. 23. Rev. 21. 24 26. where the riches and honour of the Gentiles are brought to the Church Vers. 14. glorious within or honourable inward in the heart adorned with faith hope love c. or in the inner man as Eph. 3. 16. Here the Chaldee maketh this paraphrase Every thing that is praise-worthy faire to be desired the wealth of countries and treasuries of Kings which are laid up within shall they offer for oblations before the King and gifts unto the Priests whose garments are woven with fine gold purled works or grounds closures of gold such as precious stones are set in Exod. 28. 11 14. Compare also herewith Ezek. 16. 13. Vers. 15. In embroideries with broidered or needle wrought garments Hereby is meant the varietie of graces and embroidery of the spirit So Ezek. 16. 10. Vers. 17. In stead of thy fathers Here the Hebrew is of the masculine gender so these words are spoken to the King Though sometime the masculine is used in speech of women as Num. 27. 7. So lahem 1 King 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes thy children shall succeed meaning either all Christias that by the immortall seed of the word are begotten to Christ his Church he being the father this the mother of vs all Isa. 9. 6. Gal. 4. 26. or in speciall the Apostles may be intended See Heb. 2. 13. shalt put them shalt place constitute or appoint them for Princes As all Christians are called Kings Rev. 1. 6. and 5. 10. Or in speciall by the Fathers may be meant the 12 Patriarchs by the sonnes the 12 Apostles succeeding them as the heavenly Ierusalem hath at the 12 gates the names of the 12 tribes and in the foundations of the wall the names of the lambes 12 Apostles Rev. 21. 12 14. which Apostles were sent into all the nations of the world Mat. 28. 19. to goe and bring forth fruit and their fruit to remaine Ioh. 15. 16. Like this is the promise made for Sarah that Kings of peoples should come of her
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
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
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
countrey a place of corne Vines figtrees Pome granat-trees c. as Ioel 11. 12. in the villages or by the Cypresse trees for the Hebrew Cepharim may signifie both but the Greeke also interpreteth it villages and such country villages are distinguished from fenced cities 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ that they may goe together into the field and villages to looke unto their husbandry how it prospered and whether the trees there planted did flourish and fructifie as the next words manifest Hereby their desire and care is signfied for the encrease and propagation of the gospell abroad in the world for the field in the parable is the world Matth. 13. 38. And as Christ himselfe in the dayes of his flesh went about all the cities and villages preaching the gospell Matt. 9. 35. Mark 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19. so afterward both hee in spirit walked among the golden Candlestickes of his Churches looking to their wayes Revel 2. and 3. and his Apostles went againe to visit their brethren in every City where they had preached the word of the Lord and to see how they did Act. 15. 36. Such a cate is here intimated that the Lords field might bee visited where hee had like a wise husband man prepared and fitted his worke Prov. 24. 27. Verse 12. Let us get up early or Let us rise betimes in the morning another act of diligence and care Psal. 127. 2. such as God performed to Israel of old when hee rose up early and sent his Prophets unto them because hee had compassion on them and the Prophets rose-early and spake unto them 2 Chron. 36. 15. Ierem. 25. 3. 4. to the vineyards that is the Churches or places where the Gospell had beene planted so the house of Israel was the Lords Vineyard Esay 5. 7. The Chaldee also expoundeth this of the house or place of assembly for learning Gods Law the tender grape the first small-grape of this see Song 2. 13. 15. open it selfe that is appeare and so give a sweet smell the Greeke interpreteth it flourish it meaneth the first appearance of fruit before the grapes be any thing neere ripe a token that the Spring is come and that Summer is nigh as Song 2. 12. 13. The Chaldee Paraphrast applyeth it to the time of Israels redemption pomegranates or pomegranate-tres such doe signifie the particular persons in the Churches full of grace and good works See Song 4. 13. there will 〈◊〉 give my loves The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith confession thankes good workes c. there in the Vineyards of the Churches in the societie of the Saints For the Lord keepeth his Vineyard and watereth it every moment hee causeth them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 3. 6. And I will bring forth saith the Lord a seed out of Iakob and out of Iudah an inheritor of my mountaines and mine elect shall inherite it and my servants shall dwell there There shall the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. Esay 65. 9. Ezek. 20. 40. 41. Vers. 13. The Mandrakes Dudaim which the Greeke also called Mandragoraes or Mandrakes have allusion in name to Dodim loves forementioned and Dod that is Beloved as she after calleth Christ. Mandrakes grew in the field and were found in the daies of wheat harvest as the historie sheweth in Gen. 30. 14. c. It appeareth by 〈◊〉 chels desire there of them by the smell that here they are said to give that they were very lovely and pleasant differing from the Mandrakes that grow in these parts The Chaldee paraphrast calleth it Balsemon Balsam give a smell or an odour that is are fragrant and yeeld a pleasant savour so the Uines are said before to give a smell Song 2. 13. and the Spikenard of the Spouse Song 1. 12. at our-doores or by our doores which seemeth to be opposed unto the fields where Mandrakes grew as after new fruits are opposed unto the old signifying that both at home and abroad neer far the fame and odour of graces in Gods people spread it selfe For a thing is said to be at the doores when it is nigh at hand Mat. 24. 53. precious things or dainties pleasant fruits delightfull graces see the notes on Song 4. 13. 16. new and old signifying here by variety and plenty Lev. 26. 10. and old fruits are oft times better then new as Luk. uk 5 39. So â—ow the state of the Church instructed unto the Kingdome of heaven is like the housholder which bringeth forth out of his treasurie things new and old Matt. 13. 52. laid them up or hidden treasured stored-up to be reserved safely kept The Chaldee paraphraseth thus Now rise O King Christ receive the Kingdome 〈◊〉 〈◊〉 have layd up for thee As the goodnesse of God is great which he hath laid up for them that feare him Psal. 31. 20. so all the goodnesse and fruits of grace that flow from his people are unto his honour and praise consecrated unto him For of him and through him and for him are all things to him 〈◊〉 glory forever Amen Rom 11. 3â— CHAPTER VIII VVHo will give thee as a brother to me sucking the breasts of my mother I would finde thee without I would kisse thee also they shold not despise mee I would leade thee I would bring thee into my mothers house thou shouldest instruct mee I would cause thee to drinke of spiced wine of the juce of my Pomegranate His left hand under mine head and his right hand imbrace mee I adjure you ô daughters of Ierusalem why should yee stirre and why should yee stirre-up the Love untill it please Who is this that commeth-up out of the wildernesse that leaneth upon her Beloved Vnder the apple-tree I stirred up there thy mother painfullybrought thee forth there she painfullybrought forth that bare thee Set me as a seale upon thine heart as a seale upon thine 〈◊〉 for love is strong as death zeale is hard as hell the coales thereof are coales of fire the flame of Iah Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love contemning they would contemne it We have a little sister and she hath no breasts what shall wee doe for our sister in the day when she shall bee spoken of If shee bee a wall wee will build upon her a pallace of silver and if shee be a doore wee will inclose her with boards of Cedar I am a wall and my breasts as to w 〈…〉 then was
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to