30. and Christ playeth in the earth and hath his delights with the sonnes of Adam Prov. 8. 31. And the ancient Iewish Rabbines acknowledged this Angell to be Christ Our Doctors of blessed memory saith R. D. Kimchi on Hos. 12. 4. haue said this Angell was Michael and of him hee saith Genes 48. 16. the Angell that redeemed me from all evill Michael is Christ the Archangel Dan. 10. 21. Iude 9. Revel 12. 7. Later Rabbines doe feigne that this was Esaus Angell who sought to hinder Iakob but Iakob himselfe refuteth this vers 30. the rising vp of the morning or ascending of the day dawning that is till the breake of the day So. vers 26. A phrase much like the looking forth of the morning whereof see Gen. 24. 63. Exod. 14. 27. This time in the night and the continuance of it setteth forth the greatnesse of this tentation So Abrams vision was in the night Gen. 15. 12. 17. And the night is figuratively the time of troubles feares and dangers Iob 36. 20. Song 3. 8. and 5. 2. Psal. 91. 5. Vers. 25. he that is the man the Angel prevailed not For faith prevaileth even over Christ him-selfe as in Matth. 15. 22. 24. 27. 28. touched and so did hurt the hollow place wherin the huckle-bone moveth Which being so hard a place for man to come unto Iakob by this touch perceived he was no ordinary man with whom he wrastled was out of joint or hung loose the Greek translateth was benummed This was to humble Iakob the conquerour that he should not be exalted out of measure as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world without sorrow and paine unto his flesh by the hand and worke of God Vers. 26. let me goe or send me away the Angell craveth to be dismissed of Iakob and so giveth him the victory who held him fast and gave not over though he had hurt him for when Gods people are weake then are they strong 2 Cor. 12. 10. Thus God said to Moses Let me alone Exod. 32. 10. and men by zealous prayer are said to take hold on God Esay 64. 7. riseth up or ascendeth and so would reveale more clearly what manner of one hee was that wrastled with Iakob but hee would not yet have his glory manifested for hee dwelleth in the darke cloud 2 Chron. 6. 1. and in the light that none can attaine unto 1 Tim 6. 16. Besides as the night signifieth the time of afflictions so the day is the time of deliverance joy and comfort when our wrastling shall have an end Esay 60. 20. will not Iakob perceiving him to be a divine person would not let him goe without a blessing for which with the feeling of his owne infirmity he wept and prayed unto him Hos. 12. 4. and in all his temptations got a full conquest through him that loved him as Rom. 8. 37. So in Song 3. 4. the spowse of Christ holdeth him and will not let him goe and such importunacy in prayer offendeth not but pleaseth God Luk. 18. 1. 7. 8. Vers. 28. any more meaning not Iakob onely or not so much as Israel for he and his posterity are often in the Scripture called Iakob but much more often Israel This change of name signifieth a change and more excellency of his estate as in Abrahams before see Gen. 17. 5. 15. Esa. 62. 2. Israel that is one that hath princely power with God as the words following doe manifest He had both his names given him of striving and wrastling but the first Iakob was at his birth where hee strove to be the firstborne but prevailed not till afterward Gen. 25. 26. and 27. 36. this latter is upon victory prevailing with God and men This new name God giveth him the second time Gen. 35. 10. Hereupon the Church when speech is of her infirmity is often called Iakob and when her glory and valour is signified she is called Israel as throughout the Scriptures may bee obserued See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power or thou hast behaved thy selfe princely hast had princely power or got the princedome and dominion The Greeke translateth hast beenestrong or prevailed-with-power The Chaldee thus for thou art a Prince before the Lord and with men with God or with the gods that is the Angels as the word sometime signifieth Psal. 8. 6. so interpreted by the Apostle Heb. 2. 7. But the Greek translateth it with God and the Prophet useth both words He had princely power with God he had princely power over the Angel Hos. 12. 3. 4. with men as with Esau Gen. 25. 31. and 27. 36. and with Laban Gen. 31. Thus was hee confirmed against the feare of his brother which now distressed him vers 7. Vers. 29. Wherefore This was a refusall to tell it as the like was in Iudg. 13. 17. 18. The Greeke here addeth wherefore thus askest thou my name which is marvellous blessed him so granting Iakobs first request vers 26. confirming the former blessings given him Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh v. 25. God so shewing himselfe the smiter and the healer Hos. 6. 1. Vers. 30. Peniel and Penuel vers 31. and after the Greeke pronunciation Phanouel that is The face of God the Greeke expounds it the shape of God the reason whereof followeth This memoriall of Gods mercy Iakob thankfully set upon the place So before in Gen. 28. 19. In this place afterward a City and Tower was builded Iudg. 8. 8. 17. It was about forty miles distant from Ierusalem God the Chaldee translateth it the Angel of the Lord. face to face that is after a manifest manner spoken by way of comparison with other visions as elsewhere of Moses whom God knew spake with face to face Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God no man can see his face and liue Exod. 33. 20. 23. soule is delivered namely from death which the godly feared when they saw visions of God being privy to their great weaknesse and unworthinesse Iudg. 13. 22. and 6. 22. Vers. 31. arose unto him as the sonne of righteousnesse Christ riseth to them that feare the name of God Mal. 4. 2. Contrariwise the sun of the wicked goeth downe while it is yet day Ier. 15. 9. Amos 18. 9 See Gen. 19. 23. The Greek translateth The Sun arose when the shape or appearance of God passed away halted which signifieth infirmity which the best doe bewray in their tentations and wrastlings with God 2 Cor. 12. 7. 9. Psal. 35. 15. 38. 18 Vers. 32. eat not or shall not may not eat For it seemeth to be a law set of God that as the halting upon this thigh figured our infirmities so the abstinence from the eating of that sinew should figure our mortification and abstayning from evill The Hebrew Doctors say Iakobs sinew
hurt the very swine without leave from the Lord Mat. 8. 31 32. Vers. 21. in the morning as Abraham being spoken to of God to sacrifice his sonne rase early in the morning and sadled his Asse and tooke two of his young men with him c. Gen. 22. 3. shewing his readinesse to obey the will of the Lord though with the losse of his onely sonne whom he loved so Balaam here riseth in the morning sadleth his Asse and taketh two of his young men with him vers 22. shewing his greedinesse to get preferment and the wages of iniquitie which he loved though with the losse of the favour of God and in the end of his owne life Gods children runne not so fast in the way of his commandements when hee enlargeth their heart Psalm 119. 32. but the children of Satan runne as fast to evill and make haste to shed innocent bloud Esay 59. 7. They runne and prepare themselves without iniquitie in Gods people Psal. 59. 4 5. So are the wayes of every one that is greedy of gaine which taketh away the life of the owners thereof Prov. 1. 16 19. Vers. 22. Gods anger was kindled in Greeke God was angry in wrath The judgements of God are a great depth Psalm 36. 7. hee is often offended and that justly when men doe that which he saith Doe because they doe it not with that minde and to that end which hee requireth Esay 10. 6 7. and his word or leave is in displeasure against sinners that have no love to the truth The young Prophets of Iericho would have leave to send fiftie men to seeke Elijahs bodie but Elisha forbade them after by their importunacie hee said Send They sent and sought but found him not then Elisha gave them this reproofe Did not I say unto you Goe not 2. King 2. 16 17 18. As they ought to have rested in the Prophets first word so should Balaam have done fiere in the first answer of God and for not doing it wrath from the Lord was upon him the Angell of Iebovah this Angell speaketh as the Lord him-selfe onely the word that I shall speake unto thee that shalt thou speake v. 35. Wherfore this seemeth to be Christ the Angell which redeemed Iakob from all evill Gen. 48. 16. and now commeth to redeeme Iakobs children from the curse intended against them the Angell that was sent before Israel to keepe them in their way in whom Iehovahs name was Exo. 23. 20 21. even Michael the great prince which standeth for his people Dan. 10. 21. and 12. 1. an adversary in Hebr. Satan which name when it is used for an adversary to Gods people usually meaneth the Deuill Iob 1. 6. Mat. 4. 10. Rev. 12 9. and 20. 2. but here being spoken of an adversarie to the wicked defender of the church is applied to an holy Angell or to the Prince of Angels and men And here the love of God unto Israel appeareth that when he giveth a wicked man leave to goe out against them forthwith hee sendeth his Angell to resist him and to stand for the helpe of his chosen as all the Angels are ministring spirits sent forth to minister for them who shall be heires of salvation Heb. 1. 14. two of his young men that is of his servants see the notes on Exo. 33. 11. So Abraham went with two of his young men Gen. 22. 3. Vers. 23. the Asse saw the Angell It pleaseth God to confound the wisedome of the wise and arrogant by base and contemptible meanes for the foolishnes of God is wiser than the wisdome of men 1 Cor. 1. 25. Balaam was a great Prophet accustomed to visions and revelations yet saw not with his eies neither knew with all his skill v. 34. that the Angell stood against him whom his Asse a rude and silly beast did see and avoid to the safety of his master and he that could advertise others of things that should befall them Num. 24. 14. could not advertise himselfe of the danger of death w ch was before him So God destroyeth the wisedome of the wise and bringeth to nought the understanding of the prudent 1 Cor. 1. 19. When visions appeared the Prophets were wont to see them and others in their company saw them not as in Dan. 10. 7. Act. 9. 7. here the Prophet seeth nothing but the beast under him hath the eyes opened to see the apparition his sword drawne a signe of wrath and vengeance so David saw the Angell that plagued Israel with a drawne sword in his hand 1 Chron. 21. 16. and Iosua the like in that Angels hand who as captaine of the Lords host was to destroy the Canaanites Ios. 5. 13. 14. Balaam went with a purpose to curse Israel and after to have them killed with the sword his curses would have been like the piercings of a sword Prov. 12. 18. he had whetted his tongue as a sword and bent his arrow even a bitter word Ps. 64. 4. the Lord to reward him according to his works sendeth out a sword against him the Asse turned aside The beasts and fowles and other brutish creatures are often taken to teach convince men Iob 12. 7 8. Esay 1. 3. Ier. 8. 7. Balaams folly was reproved here by the action of this dumbe beast as after it was by words Nū 22. 28 30. 2 Pet. 2. 16. Balaams way was perverse before the Lord v. 32. he had forsaken the right way went astray 2 Pet. 2. 15. the asse turning aside out of the way might have taught him to have desisted from his evill course The Asse avoideth the danger evill before his eyes the master being blinded with ambition and covetousnes seeth it not but would goe on to destruction v. 33. smote the asse the Greek here addeth with his rod or staffe which is taken from v. 27. As he that judgeth another condemneth himselfe doing the same things Rom. 2. 1. so the Prophet in smiting his beast sheweth himselfe to bee worthy of moe stripes doing much worse than it A whip for the horse a bridle for the asse and a rod for the fooles backe Prov. 26. 3. V. 24. and a wall in Chaldee and another wall The Angell needed not have chosen such places but these things hapned unto Balaam for ensamples and are written for our admonition for when men goe on in a way not good if they escape one perill they fall into another greater and at last into inevitable danger as the Prophet signifieth by feare and pit and snare Hee that fleeth from the feare shall fall into the pit and hee that getteth up out of the pit shall be taken in the snare Ier. 48. 43 44. Vers. 25. and thrust Balaams foot or pressed crushed his foot This word is used in 2 Kings 6. 32. where the Kings messenger who was sent to take away Elishaes head was pressed or crusht in the doore God by this second signe came neerer unto Balaam who went on in
his perverse way and withall discovereth the vanity of his art who being a diviner could not presage the evill that should befall him though such things as these happened in his way which in the opinion of vaine men are signes of ill lucke and therefore by the grounds of his owne craft should have turned him backe or made him to suspect at least that his journey should be unfortunate see 1 Sam. 6. 2 3. 9. But God taketh the wise in their owne craftinesse and the counsell of the froward is carried headlong they meet with darknesse in the day time and grope in the noone day as in the night But he saveth the poore from the sword from their mouth and from the hand of the mighty Iob 5. 13 14 15. The children of God have the Angels to keepe them in all their wayes and to beare them up lest they dash their foot against a stone Pâ—alm 91. 11 12. But Balaam tempting the Lord hath his Angell to withstand him whereby his foot is crushed against the wall yet maketh he no good use thereof Vers. 26. no way to turne aside In this carriage of the Angell the Lord would have us see the proceeding of his judgements against sinners first more mildly shaking his rod at them but letting them goe untouched then comming neerer hee toucheth them with an easie correction as it were wringing their foot against a wall but bringeth them at last to such a strait as they can no way escape his hand but must fall before him Vers. 27. Balaams anger was kindled the wrath of man worketh not the righteousnesse of God Iam. 1. 20. but a furious man aboundeth in transgression Prov. 29. 22. Balaam learned no good by this strange carriage of his beast but is more inraged and smiteth it not knowing that by meanes of it his owne life was saved vers 33. This foolishnesse of the Prophet the dumbe beast reproveth vers 28. c. and in him God would let us see the nature of wicked men which make no good use of his works neither see his providence in the creatures the service whereof he lendeth unto them Vers. 28. opened the mouth of the Asse that the dumbe asse spake with mans voyce 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke but a cause of feare and astonishment yet hardned he himselfe against it also and pleaded for to maintaine his folly vers 29. so no workes signes or miracles are able to change the hardnesse of mans heart but grace from God onely Iohn 12. 37 38. And here we may observe how the deuill to draw into sinne chose the Serpent for his instrument the most subtill beast of the field Gen. 3. 1. but God to rebuke and convince the wicked useth the Asse the most silly of all beasts shewing as in a figure how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ by deceitfull workers by the sleight of men and cunning craftinesse wherby they lie in wait to deceive 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell not with wisedome of words but with the plaine demonstration of the truth and chuseth the foolish things of the world to confound the wise the weake things of the world to confound the mightie and base things of the world and things despised yea and things which are not to bring to nought things that are 1 Cor. 1. 17. 27 28. For the children of this world are in their generation wiser than the children of light Luke 16. 8. Vers. 29. I would kill thee The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath but increaseth in evill who before hee knew or inquired of the cauâ—e would presently kill the Asse that saved his life A righteous man regardeth the life of his beast but the bowels of the wicked are cruell Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast and would not be mocked or abused thereby he being a reasonable creature and wiser than many should much lesse have mocked with God and resisted his counsell but by his owne words against his Asse he condemneth him-selfe being guiltie of death for his sinne against God as the Angell sheweth in vers 32 33. Vers. 30. ever since I was thine or since thou to wit hast had me the Greeke translateth it from by youth the Chaldee since thou hast beene and the Hebrew phrase sometime so meaneth as in Gen. â—8 15. since I was where the Greeke also expoundeth it from my youth was I ever wont 〈◊〉 〈◊〉 I accustoming beene accustomed By this demand the beast convinceth the Prophets foolishnesse who should have gathered that some extraordinary cause moved it thus to doe seeing it had never done so before teacheth us that wheÌ„ the creatures depart from their kinde and customed obedience unto us we should looke for the cause thereof in our selves for our sinnes against God occasion the creatures to rebell against us Levit. 26. 20 21 22. Vers. 31. uncovered the eyes opened them to see the Angell as the Asse did before him vers 23. signifying that as men cannot see the marvellous things of his Law unlesse he uncover their eyes 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law unlesse he reveale them Esay 47. 11. The way of the wicked is as darknes they know not at what they stumble Pro. 4. 19. bowed himselfe downe on his face or to his face as the Greeke translateth hee bowed downe to his face that is worshipped the face or person of the Angell Vers. 32. Wherefore hast thou smitten c. The Angell rebuketh the misesage of his beast which ought not to be smitten without cause how much lesse then might he smite innocent men with the curse of his tongue And God who saveth man and beast Psal. 36. 7. and commanded that the beasts also should rest from their â—oile on the Sabbath day Deut. 5. 14. and defendeth their innocencie against their cruell masters will much more defend the cause of his people against their wrongfull oppressors Exod. 22. 23. thy way is perverse or the way which thou goest is perverse that is thy purpose and intent in going this journey is contrary to my will which I first revealed unto thee vers 12. The Chaldee paraphraseth thus because it is manifest before me that then wouldest goe in away against me The Apostle openeth and applieth it against the Balaamites of his time in these words an heart they have exercised with covetous practises children of the curse which have forsaken the right way and are gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse 2 Pet. 2. 14 15. The Apostle Iude in vers 11. calleth it the errour of Balaam Vers. 33. turned aside before
Iehovah thy God brought thee forth out of Egypt by night And thou shalt sacrifice the Passover unto Iehovah thy God of the flocke and the herd in the place which Iehovah shall chuse to cause his name to dwell there Thou shalt not eat with it any leavened bread seven dayes shalt thou eat with it unleavened cakes the bread of affliction for thou camest forth out of the land of Egypt in haste that thou mayest remember the day of thy comming forth out of the land of Egypt all the daies of thy life And there shall not be seen with thee any old leven in all thy coast seven daies neither shall any thing of the flesh which thou shalt sacrifice in the evening in the first day remaine all night untill the morning Thou mayest not sacrifice the Passeover within any of thy gates which Iehovah thy God giveth thee But at the place which Iehovah thy God shall chuse to cause his name to dwell there thou shalt sacrifice the Passeover in the evening about the going downe of the Sunne at the season that thou camest forth out of Egypt And thou shalt boile and eat in the place which Iehovah thy God shall chuse and thou shalt turne in the morning and goe unto thy tents Six daies thou shalt eat unleavened cakes and in the seventh day shall be a solemne assembly unto Iehovah thy God thou shalt not doe any worke Seven weeks shalt thou number unto thee from beginning to put the sickle into the standing corne thou shalt begin to number the seven weekes And thou shalt observe the feast of Weekes unto Iehovah thy God with a tribute of a voluntary offering of thine hand which thou shalt give according as Iehovah thy God hath blessed thee And thou shalt rejoyce before Iehovah thy God thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite which is within thy gates and the stranger and the fatherlesse and the widow which are in the midst of thee in the place which Iehovah thy God shall chuse to cause his name to dwell there And thou shalt remember that thou wast a servant in Egypt and thou shalt observe and doe these statutes Thou shalt observe unto thee the feast of Boothes seven daies when thou hast gathered in of thy floore and of thy wine-presse And thou shalt rejoyce in thy feast thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite and the stranger and the fatherlesse and the widow which are within thy gates Seven daies shalt thou keepe a feast unto Iehovah thy God in the place which Iehovah shall chuse because Iehovah thy God shall blesse thee in all thy revenue and in all the worke of thine hands and thou shalt be surely joyfull Three times in a yeere shall every male of thee appeare before Iehovah thy God in the place which he shall chuse in the feast of unleavened cakes and in the feast of Weekes and in the â—east of Boothes and he shall not appeare before Iehovah emptie Every man according to the gift of his hand according to the blessing of Iehovah thy God which hee hath given unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IVDGES and Officers shalt thou give for thee in all thy gates which Iehovah thy God giveth unto thee through thy tribes and they shall judge the people with judgement of justice Thou shalt not wrest judgment thou shalt not respect persons neither take a gift for a gift will blinde the eies of the wise and will pervert the words of the just Iustice justice shalt thou follow that thou maist live and inherit the land which Iehovah thy God giveth unto thee Thou shalt not plant thee a grove any tree neere unto the Altar of Iehovah thy God which thou shalt make thee Neither shalt thou set up a pillar which Iehovah thy God hateth Annotations OBserve Hebr. To observe the indefinite put for the imperative as is noted on Exod. 13. 3. Abib which wee call March the Greeke expoundeth it the moneth of new fruits See the notes on Exod. 13. 4. and keepe the Passeover Hebr. and thou shalt doe or make that is celebrate the feast of the Passeover or sacrifice the Passeover so named because God passed over the houses of the Israelites when hee slew the first-borne of Egypt In memoriall whereof this feast with the rites thereof were commanded see Exod 12. and the annotations there It was a figure of Christ our Passeover and of our redemption by him whose feast wee are taught to keepe 1 Cor. 5. 7 8. by night at mid-night the Angell of God slew the first-borne in Egypt then rose they up and began to take their journey though they went not out of Egypt till the day following see Exod. 12. 29 30 41 42. Vers. 2. sacrifice or kill slay so Christ our Passeover is sacrificed for us 1 Cor. 5. 7. and by the preaching of Christ crucified and shewing of his death wee now keepe this feast Gal. 3. 1. 1 Cor. 11. 26. the flocke of sheepe or goats see Exod. 12. 5. the herd of Bulls or Bullocks This differeth from the Passeover of the Lambe which waâ— precisely commanded to be a young sheepe or goat of the first yeere one for a company to bee â—ateâ— all of it the same night with bitter herbs c. Exod. 12. But this was an addition to the former and was of sheepe or bullocks so many as men would voluntarily bring for the feast called therefore by the Iewes Chagigah that is the feast-offering as the other was called Pasâ—hs An example hereof we have in 2 Chron. 35. 7 8 c. where many thousands of Lambes Kids and Bullocks were in Iosiahs time by him and his Nobles given for the Passeover Of this the Hebrews say When they offer the Passeover in the first moneth they offer it with Peace-offerings in the 14 day of the herd or of the flocke great or small males or females with any sacrifices of peace and this is called the Chagagah or feast-offering of the 14 day And of this it is said in Deut. 16. 2. thou shalt sacrifice the Passeover to the Lord thy God of the flocke and the herd Maimony in Korban Pesach c. 10. s. 12. to cause his name to dwell which the Greeke expoundeth his name to bee called upon there The Chaldee thus to cause his Majestie or divine presence to dwell there So in v. 6. This was where the Tabernacle or Temple should bee placed which in time was at Ierusalem where Solomon builded the Lord an house 1 Chron. 17. 12. that is builded an house for his Name 2 Sam. 7. 13. See also Deut. 12. Vers. 3. Leavened bread which signified corruption in heart word or deed as hypocrisie maliciousnesse false doctrine or any other wickednesse or wicked persons see Luk. 12. 1. Matt. 16. 6 12. 1 Cor. 5. 7 8. 13. and the annotations on Ex. 12. 15. seven daies after the
by Gittith here may be meant either such instruments as were used by the posteritie of Obed-Edom the Gittite or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom the history whereof is in 2 SaÌ„ 6. 6. 10. 11 12 c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed And according to this the Greeke translateth it the wine-presses Or it may be the name of some musicall instrument and so the Chaldee Paraphrast translateth it To sing upon the harpe that came from Gath. Vers. 2. our Lord or our sustainers See the note on Psal. 2. 4 wondrous excellent or wondrous ample illustrious and magnificent The originall word signifieth ample or large and excellent withall cleare and splendent in glory The Greek turneth it wonderfull the Chaldee high and landable So in v. 10. name this word is often used for renowne or glory Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary vile persons are called men without name Iob 30 8. Gods name is also used for his kingdome and Gospell Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell as after is manifested hast given that is put or set as I have given Isa. 42. 1. is by the Evangelist in Greeke I will put Mat. 12. 18. and in the Hebrew text as he hath given thee over them for king 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set or put It may also import a setting sure or stablishing as thou hast given thy people 1 Chr. 17. 22. that is thou hast stablished thy people 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew to give for thou hast given glorious majestie venerable or praise-worthy glory The word Hodh is generall for any laudable grace or vertue for which one is celebrated reverenced and commended above or over or upon the heavens This phrase is used of God Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua and may have use in the mysticall applying of this Psalm to Christs kingdom as Mat. 21. 26. teacheth us heaven being also often used in Scripture for the Church of Christ Isa. 65. 17. and 66. 22. Rev. 21. 1. Vers. 3. hast founded that is firmely decreed appointed and consequently fitted and perfected as the Greeke katertiso which the Apostle useth signifieth Mat. 21. 16. So in Esth. 1. 8. the king had founded that is decreed appointed See also before Psal. 2. 2. strength that is strong praise for so this word seemeth often to be used as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the Apostle followeth Mat. 21. 16. translateth it praise This word strength or firmnesse may be taken for kingdome firmly strengthened as in this place so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease that is put to silence or doe away abolish and destroy So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger or him that avengeth himselfe the proud and mighty which will not suffer his honour or gaine to be diminished So Ps. 44. 17. This was fuâ—filled when children crying Hosanna to welcome Christ the chiefe Priests and Scribes disdained sought to destroy him but he stopped their mouthes by alleaging this Scripture Mat. 21. 15 16. Mark 11. 18. Gods people are taught though they suffer wrong not to avenge themselves but to give place unto wrath Rom. 12. 19. Vers. 5. what is sorry man to wit thus thinke I with my selfe what is man c. Here man is called Aenosh the name of Adams nephew Gen. 4. 26. which signifieth dolefull sorry sorrowfull wretched and sick incurably And this name is given to all men to put them in mind of their misery and mortality as Ps. 9. 21. let the heathens know that they be Aenosh son of Adam or of earthly man As before men are called Aenosh for their dolefull estate by sin so are they called Adam and sons of Adam that is earthly to put them in mind of their originall and end which were made of Adamah the earth even of the dust and to dust shall again return Gen. 27. and 3. â—9 Adam was the name both of man and woman Gen. 5. 2. and is also the name of all their children Ps. 22. 7. and 36. 7. and 39. 6. and in many other places See the note on Psal. 49 3. visitest him that is hast care of providest for and lookest to him The originall word thus largely signifieth and is used indifferently for visiting with favour as Ps. 65. 10. or with displeasure as Psal. 59. 6. Here it is meant for good for Gods providence is singular towards man and his visitation preserveth our spirit Iob 10. 12. Compare also herewith Psal. 144. 3. Iob 7. 17 18. Vers. 6. For thou madest him lesser or And thou madest him lack or Though thou madest him to want a little of the Gods a little The originall word signifieth either a little while Psal. 37. 10. or a little deale Ps. 37. â—6 1 Sam. 14. 29. The Greeke brachuti which the Apostle useth also signifieth both Act. 5. 34. Ioh. 6. 7. howbeit by his applying this to Christ he seemeth to meane a little or short time Heb. 2. 7. 9. than the Gods or than God but by Gods here is meant the Angels as the Apostle expoundeth it according both to the Greeke version Chaldee paraphrase And those heavenly spirits are for their office and service called Angels that is messengers but for their honorable dignity they are called Gods here in Ps 97. 7. the sons of God Iob 1. 6. 38. 7. The Princes of the earth are named Gods Psal. 82. 6. how much more may the Angels be called so that are Chiefe Princes Dan. 10. 13. and crownedst him This may be understood of man as he was first made in Gods image and Lord of the world Gen. 1. 26. but since the transgression it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme thus We see Iesus crowned with glory and honour which was a little made lesser than the Angels through the suffering of death that by the grace of God he might taste death for all Hebr. 2. 9. Glory seemeth to respect inward vertues as wisdome holinesse c. and Honour for his outward good estate in ruling over the creatures as vers 7 8 9. comely honour The Hebrew hadar denoteth all honourable comelinesse honest grave adorned decencie Vers. 7. all didst thou set in the first creation God gave man rule over fishes fowles beasts and all that moveth on the earth Gen. 1. 26. but after for his sake and sinne the earth was cursed and he enjoyed it with sorrow Gen. 3. 17. But the Son
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâ—ce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâ—e and indignation as Psal. 2. 6. â—â—thaâ— complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â— his brightnesse or puritiâ— that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Io◠〈◊〉 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â— c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâ—iffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâ—acknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâ—eth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
one end of sacrificing was the forgivenesse of sinne Lev. 6. 2. 6. 7. So the Chaldee here explaineth it If thou doe thy works well shalt thou not haue forgivenesse Otherwise it may be expounded is there not a lifting up to weet of thy countenance which now is fallen that is an acceptation of thy face and petition and consequently of thy offring in Gen. 19. 21. lifting up or accepting the face signifieth favourable acceptation with God and in Iob 11. 15. it signifieth comfortable bold cariage Or is there not a bearing or carying away of blessing and reward as Psal. 24. 5. A question thus asked is an earnest affirmation that so it shall be as are they not written 2 King 20. 20. is expounded Loe they are written 2 Chro. 32. 32. and is not the life more then meate Mat. 6. 25. that is the life is more Luke 12. 23. Also the holy Ghost turneth into a question hath not my hand made all these Act. 7. 49. that which the Prophet affirmeth plainely all these my hand hath made Esay 66. 1. So Gen. 13. 9. and many the like sin or the misdeed errour By sinne and iniquity the punishment for it is often meant as in Gen. 19. 15. Lev. 20. 20. 2 King 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at Iudg. 20. 16. Gods law is our marke and way to walke in therefore sinne is defined to be swerving from or transgression of the Law anomie or enormitie 1 Ioh. 3. 4. In Hebrew it is called Chattaah whereupon the Greekes framed the name Atee that is Hurt or Dammage and their Poets faigned that it was a woman cast out of heaven pernicious Atee that aatai hurteth all men Homer Iliad 19. lyeth or coucheth is couching a word usually spoken of beasts applyed here to Sinne as a hurtfull beast ready to devoure For to lye at the doore is to be neere at hand Mark 13. â—9 and in Deut. 29. 20. the curses are said to couch or lye upon the sinner whom the Lord will not be mercifull unto The Chaldee referreth it to the last judgement saying thy sinne is kept to the day of judgment in which vengeance shall be taken on thee if thou convert not And other Rabbines thus Sin couching at the doore meaneth at the gates of justice for from thence judgement commeth for ever upon them that are in transgression for from thence the Angell of death hath his power R. Menachem on Gen. 4. his desire that is Abels who being the younger brother is subiect unto thee For Kain being the first-borne had great priviledges by nature over his brethren as is shewed on Gen. 25. 31. and 27. 19. Or the desire of it that is of Sinne is unto thee but thou shalt rule over it that is as Paul speaketh let not sin raigne in thy mortall body that thou shouldest obey it in the lusts thereof Rom. 6. 12. The Thargum Ierusalemy thus referreth it to the subduing of sinne although the Hebrew differeth in gender from Sinne as the word lyeth doth likewise But such differences may often bee observed and sometime in the very Hebrew text as jabo and jehi 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo and tehi 2 Sam. 8. 2. 5. 6. and 24. 9. lahem and bahem 1 King 22. 17. and 1 Chro. 10. 7 which also is written lahen and bahen 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21. Vers. 8. spake or sayd unto Abel his brother but what he said is not set downe The Hebrew text hath here a pawse extraordinary implying further matter The Greeke version addeth let us goe out into the field and Thargum Ierusalemy addeth the same and much more how Kain when they were in the field should say there was no judgement nor judge nor other world to come nor good reward for justice nor vengeance for wickednesse c. all which Abel gayne-sayed and then his brother slew him It seemeth to imply a dissimulation of Kains hatred in that he conversed friendly with his brother till he found opportunity to kill him as others in their hatred are observed to speake of the matter of their griefe neither good nor bad 2 Sam. 13 22. killed him And wherefore killed he him Because his owne workes were evill and his brothers good 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles Abel the just Mat. 23. 35. and Kain of that wicked done 1 Ioh. 3. 12. that is of the Devill for he was a murtherer from the beginning Ioh. 8. 44. Verse 9. Where is Abel Here God sheweth himselfe to bee the seeker-out of bloods Psal. 9. 13. So Zacharie when hee was murthered said The Lord looke upon it and require it 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour whose bloods with all the rest should come upon the Iewes Mat. 23. 35. 36. Vers. 10. bloods This word in the plurall number usually signifieth murther and the guilt following it and such as gave themselves to this sinne are called men of bloods Psal. 5. 7. Sometime bloods meaneth mans naturall generation Ioh. 1. 13. To this latter the Chaldee Paraphrases have reference translating it The voice of the bloods of the generations the multitudes of just men which should have proceeded from thy brother cry or are crying This word hath reference in number to the bloods fore-mentioned as if many were spilt and cryed From hence the Apostle noteth the effect of Abels faith how by it being dead he yet speaketh Heb. 11. 4. This crying was unto God for vengeance wherefore Christs blood is preferred before this as speaking better things then Abel Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world God manifested the immortality of mans soule the forgivenesse of sins to the faithfull with the contrary concerning hypocrites and the resurrection of the body as Christ gathereth from another like Scripture Math. 22. 31. 32. Vers. 11. Cursed As Gods blessing implyeth among other good things the light of his face and favour towards men Psal. 67. 2. so his curse bringeth with other evils the hiding of his face and withdrawing of his favour as Kain after complaineth v. 14. By this sentence Kain is cast out from Gods presence and Church and is the first cursed man in the world Vers. 12. not henceforth Hebr. not adde to yeeld that is not yeeld any more her strength meaning the naturall fruit which otherwise through Gods blessing it could Ioel 2. 22. For as the cursed fig-tree lost the vigour and withered Mark 11. 21. so the fruitfull land is made barren when it is cursed for the sinne of the inhabitants Lev. 26 20. Psal. 107. 34. Here the former curse laid upon the earth Gen. 3. 17. is increased for Kains sake and the destruction of the world hastened see Gen. 5. 29. A contrary blessing is promised to them that
by his spirit for that is it which cleanâ—eth us from all sin 1 Ioh 1. 7. Heb. 9. 13. 14. Vers. 14. in a tent and so by proportion in a house as the Greeke here translateth it for a tent is named because the people then dwelt in tents in the wildernesse But for uncleannesse the Hebrewes say that onely a tent was uncleane and to be sprinkled as is after noted on vers 18. and all that is in the â—ent the pollution by the dead is in this respect above all other pollutions as the Hebrews say The uncleannes of the tâ—nt is not like other uncleannesses but by the dead onely And whether there come into the tent of the dead man or vessell or the dead be brought into the tent where men or vessels are or that the dead be with men or vessels under the same tent they are uncleane Whether he come wholly into the tent of the dead or come but some part of him he is unclean by the tâ—nt Though he do but put in his hand or the tops of his fingers c. he is all uncleane c. Whether the dead person be an Israelite or an heathen he defileth by being touched or carried but an heathen defileth not by tent This is by tradition for lâ—e he saith of the war of Midian whosoever hath touched any slaine Num. 31. 19. and hee mentioneth not there the tent Likewise an heathen is not made uncleane by the dead but an heathen that toucheth the dead or beareth him or commeth into the tent where the dead is loe he is as if he had not touched him And why because he is as a beast that toucheth the dead c. And this is not for the dead onely but for all other uncleannesses every one heathens and beasts are not made unclean by them Maâ—m in Tumath meth c. 1. s. 10 11 12 13. uncleane seven dayes This is the ordinary time for the uncleannesse of men or of vessels that are defiled by the dead but those which touch such a defiled man are uncleane but untill evening vers 22. Vers. 15. every open vessell The Chaldee translateth it every open earthen vessell or vessell of potters clay and so the Hebrew Doctors expound this Law as Iarchi saith The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it but in the inside c. So Maimony in Tumath meth c. 21 Of vessels their uncleannes see the annotations on Lev. 11. 32 33. no covering bound upon it in Creeke not bound with a bond upon it by covering some understand a cloth upon it The vessell was so to be stopped that the aire of the tent might not goe into it then both it and all things in it were cleane otherwise they were unclean From hence the Hebrewes gather also by proportioÌ„ that if another tent were within the tent of the dead the things in it were cleane because they were hid or covered and likewise if the uncleane thing were swallowed up by a living creature But nothing put up in vessels was free from uncleannesse except the vessell had a covering bound upon it Neither was any thing cleane by being buried in the ground under the tent or house but if an house were uncleane and vessels were hidden in the floore thereof though an hundred cubits underneath they were uncleane Maim in Tumath meth ch 20. Vers. 16. in the face of the field that is in the open field where no tent is there pollution is by touching onely slaine with the sword or with any other instrument the sword is named for an instance Therefore in Num. 31. 19. the law saith more generally whosoever hath killed any person and whosoever hath touched any slaine c. Targum Ionathan here addeth one that is slaine with the sword or the sword wherwith he was slaine So in the Hebrew Canons it is said the sword is as the dead person to wit for defiling him that touched it Maim in Tumath meth c. 5. s. 3. The word sometime is used for wounded though not dead as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say A lim cut off from a living man it is as an whole dead man and maketh uncleane by touching by bearing and by tent though it be but a small lim of a child of a day old For there is no stinted measure of lims as it is written whosoever toucheth in the face of the field one that is slaine with the sword and it is a knowne thing that it is all one whether he be slaine with the sword or with a stone or with other things This teacheth that he is uncleane which toucheth a lim that the sword hath cut off provided that it be a whole lim as it is created of flesh sinews and â—â—nes Maim in Tumath meth c. 2. s. 3â— or a dead body though not slaine by violence but dying alone abone of a man By reason of this uncleannesse by dead mens bones the Prophet saith When any seeth a mans bone he shall set up a signe by it till the buriers have buried it c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man but the bloud of a living man they say is cleane so long as he is alive Maim in Tumath meth c. 2. a grave or a sepulchre to wit wherin any dead have been buried A grave all the while that uncleannes is within it defileth by touching and by tent as doth the dead person by the sentence of the law NuÌ„ 19. 16. And whether one touch the top of a grave or touch the sides of it he is uncleane A field wherein a grave is plowed up and the bones of the dead are consumed into dust that dust defileth by touching and by bearing Maim in Tumath meth c. 2. s. 15 16. Thus the pollutioÌ„ by mankind being dead is above all other legal pollutions whatsoever w ch lively sheweth the fruit and effect of sin w ch caused death Rom. 6. 23. and the horror of death holding men in subjectioÌ„ until by the voice of Christ they be raised brought out of their graves Ioh. 5. 28 29. The Hebrews say The cause of the uncleannes of the dead is by meanes of the Angell of death the devill that brought poison into man R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne even dead whiles they are alive Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave Psal. 5. 10. so that their corrupt words and sinfull works do infect others 2 Tim. 2. 17 18. 1 Cor. 5. 6. Vers. 17. And they shall take that is some shall take some cleane man as v. 18. for the uncleane to cleanse him of the dust that is of the ashes as the Greeke explaineth it of the burnt â—eâ—â—er of purification for sin Hebr. of the burning of â—â—nne that is of the Sin-offering the heifer that
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
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
Esay 40 31. is to râ—nue â—r increase it Vers. 8. our hidden sinnes or sins of our youth as the Chaldee here taketh it The Hebrew word will beare both so also the sense for we have both secret sins Psal. 19. 13. and sins of our youth Psal. 25. 7. which God often punisheth us for Ioh 20. 11. to the light of thy face that is knowing remembring manifesting and punishing them Ier. 16. â—7 â—sâ—l 109. 14. 15. For the Lord lightneth things that are â—iâ— in darknesse and maketh the counselt of the heart manifest 1 Cor. 4. 5. he is of pure eyes and cannot sâ—â—evill Hâ—b 1. 13. therefore David prayeth hide thy face from my sinnes Psal. 5â— 1â— Vers. 9. doe turne away or turne the face decline as the day drawing to an â—nd 〈◊〉 〈◊〉 4. 〈◊〉 as a thought or 〈…〉 word a sound that passeth out of the mouth as Iâ—b 37. 〈◊〉 as a taâ—e that iâ— told for mans life is a breath or â—â—pour Psal. 39. 6. 〈…〉 4. 14. and so the Chaldee translateth it as the breath of the mouth in winter Moses bewaileth the decaying of the people in the wildernesse for they came out of Aegypt six hundred thousand men Exod. 12. 37. and not one feeble among them Psalm 105. 37. and being mustered at mount Sina from twentie yeares old and above they were 603 550. men besides the tribe of Levi Numb 1. 46 47. but for their sinne at Kadesh God sware their carkasses should fall in the wildernesse Numb 14. 28 29. which came so to passe For being â—ustered about 38. yeares after there was of all that armie not left a man alive save Caleb and Josua Numb 26. 63 64 65. Vers. 10. if they the yeares be in strâ—ngths that is most strong and valid or if by reason of great strength their pride or prowesse that is the excellencie or lustihead of those yeares the bravest of them is but misery painfull iniquitie paine and misery the punishment of sin Iniquitie is often put for the punishment of it Psal. 32. 5. Vers. 11. according to thy feare or as thy feare that is who knoweth or acknowledgeth thy wrath so as thy feare teacheth men to doe meaning by feare either Gods law as Psal. 19. 10. or his fearefull judgements upon sinners which should strike a feare into mens hearts Deâ—â— 13. 11. Psalâ— 119. 120. Ion. 1. 16. Or as thy feare that is so as to feare thee for thy wrath and by it to depart from evill as Prov. 16. 6. 2 Coâ— 5. 10 11. or even according to thy feare so is thy wrath The Chaldee paraphraseth who knoweth to turn away the strength of thy anger but the just which feare thee appeasing thy wrath Vers. 12. may apply or may bring may make come to wisdome or may get a heart of wisdome that is a wise heare and so may bring it to thee when we shall come to judgement Vers. 13. how long wilt thou afflict us as the Chaldee paraphraseth or wilt thou deferre to helpe us See Psal 6. 4. repent thee to wit of the evill intended or inflicted upon thy servants as Deut. 32. 36. Iâ—eâ— 2. 13. Ion. 3. 10. Ier. 18. 8. Vers. 14. in the morning that is early after the darke night of afflictions see Psalm 5 4. and 30. 6. Vers. 15. the yeares c that is as wee have beene many dayes and yeares afflicted so let us have many yeares of comfort Vers. 16. thy comely honour or magnificence in releasing us from trouble and refreshing us with mercie Vers. 17. the pleasantnesse or beautie that is the accomplishness of thâ— coâ—enant and promise to our fathers let now be seene upon us So the staffe beauty or pleasantnesse in the Lords hand signified his covenaâ—â— with them Zâ—ch 11. 7. 10. or generally it 〈◊〉 〈◊〉 Gods â—â—â—â—ble grate and favour See 〈◊〉 27. 4. The Châ—ldee expâ—unds it the pleasantnesse of Paradise stablish or direct 〈◊〉 and â—â—re For the Lord worketh all our actions f 〈…〉 Esay 26. 12. and without him we can doe nothing Iob. 15. 5. PSAL. XCI The state of the godly 3 Their safetie 9 Their habitation 11 Their keepers 14 Their friend with the effects of them all HEe that sitteth in the secret of the most high shall lodge himselfe in the shadow of the Almighty I wil say of Iehovah my safe hope my fortresse my God in him will I trust For he will deliver thee from the snare of the Fowler from the wofull pestilence Hee will cover thee with his wing under his feathers thou shalt hope for safety his truth shal be a buckler and a shield Thou shalt not feare for the dread of the night for the arrow that flieth by day For the pestilence that walketh in the darknesse for the stinging plague that wasteth at noone-day A thousand shal fall at thy side and ten thousand at thy right hand unto thee it shall not come neare Onely with thine eyes shalt thou behold and shalt see the reward of the wicked Because thou Iehovah my safe hope the most high thou hast put for thy mansion There shall not befall unto thee any evill and the plague shall not come nigh thy tent For his Angels will he command for thee to keepe thee in all thy waies Vpon their hands shall they beare thee up lest thou dash thy foot against a stone Thou shalt tread upon the fierce Lion the Aspe thou shalt tread downe the lurking Lion and the Dragon Because hee cleaveth unto me therefore will I deliver him I will set him on high because hee knoweth my name Hee shall call on mee and I will answer him with him will I be in distresse I wil release him and will honour him With length of daies will I satisfie him and will make him to see my salvation Annotations SEcret in Greeke helpe shall lodge or that lodgeth 〈◊〉 shadow that is defence as Numb 14. 9. So the Greeke saith protection the Chaldee addeth shadow of the clouds of the glory of the A 〈…〉 ghtie Vers. 2. I will â—ay or doe say namely to th 〈…〉 man for his further coâ—â—ort and assurance as vers 3 c. oâ— in his naâ—â— pâ—â—ting my selfe for an example The Greeke for more plainnesse changeth the person thus He shall say to the Lord thou art mine helper c. The Chaldee addeth David said I will say c. of Iehovah or to him that hee is my safe hope or my shelter Vers. 3. of the fowler as Psal. 124. 7. or hunter meaning the devill that hath the power of death and seeketh to destroy Heb. 2. 14. 1 Pet. 5. 8. the wofull pestilence Hebr. the pest of wofull evils that is the most wofull noysome and contagious pest Vers. 5. the dread of the night the dreadfull evill that terrifieth in the night Prov. 3. 25. Song 3. 8. arrow so the pestilence is called Deut. 32. Ezek. 5. 16. The Chaldee calleth it the arrow of the Angell of death Vers. 6.
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. 〈◊〉 〈◊〉 12. The Chaldee paraphraseth He that speaketh with a third or threefold tongue against has neighbour meaning a back-biter or calumniator which is said of the Hebrew Doctors to have a three sold tongue because hee hurteth three therewhich both himselfe by his sinne and his neighbour whom he backbiâ—eth and the receiver of his tale whom he corrupteth Hereupon is that saying of Ben Syrach A third tongue hath disguieted many Eeclus 28. 14. and a third tongue hath cast out vertuous women Ecclus. 28 15. meaning the back biter or tale-bearer See the Annotations on Levit. 19. 16. large or wide broad of heart meaning proud as Prov. 21. 4. So large of soule Prov. 28. 25. is proud in minde I cannot here the word heare or suffer is to be understood as is expressed Prov. 30 21. So Ioh. 31. 23. and in Greeke 1 Cor. 3. 2. Vers. 8. In the mornings that is every morning or early see Psal. 73. 14. PSAL. CII The Prophet in his prayer complaineth of his miseries 13 He taketh comfort in the eternity and mercy of God 19 The record hereof is for posterity 24 He sustaineth his weaknesse by the unchangeablenesse of Christ. A praier for the poore afflicted when he shall be overwhelmed and shall powre forth his meditation before Iehovah IEhovah heare my praier and let my cry come unto thee Hide not thy face from me in the day of distresse upon me incline thine eare unto me in the day I cal make hasle answer me For my daies are consumed as smoke and my bones are burnt as an hearth Mine heart is smitten as grasse and withered that I forget to eat my bread For the voice of groning my bone cleaveth to my flesh I am like to a Pelican of the wildernesse I am as an Owle of the desarts I watch and am as a Sparrow solitary upon the house roofe All the day mine enemies doe reproach mee they that rage against me have sworne against me For I eat ashes as bread and mingle my drinkes with weeping Because of thine angry threat and thy fervent wrath for thou hast heaved me up and cast me downe My daies are as a shadow declined and I am withered as grasse And thou Iehovah sittest for ever and thy memoriall to generation and generation Thou wilt arise wilt have tender meroy upon Sion for the time to be gracious unto it for the appointed time is come For thy servants delight in the stones thereof and doe pitty the dust thereof And the heathens shall feare the name of Iehovah and all the Kings of the earth thy glory When Iehovah shall build up Sion shall appeare in his glory Shall turne unto the praier of the lowly and not despise their praier This shall be written for the generation after and the people created shall praise Iah For he hath looked downe from the height of his holinesse Iehovah from the heavens did behold the earth To heare the groaning of the prisoner to loose the sonnes of death To tell in Sion the name of Iehovah and his praise in Ierusalem When the peoples shall be gathered together the kingdomes to serve Iehovah Hee hath afflicted my strength in the way hee hath shortened my daies I said O my God take me not away in the midst of my days thy yeers are through generation of generations Afore time thou hast founded the earth and the heavens are the worke of thine hands They shall perish but thou shalt stand and they all shall wex old as a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not be ended The sonnes of thy servants shall dwell and their seed shal be established before thee Annotations FOr the poore agreeing to his estate or of the poore overwhelmed with feares cares sorrowes c. see Psal. 61. 3. Vers. 4. as smoke or with the smoke vanishing in the aire so Psal. 37. 20. The Hebrew letters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth with and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph as are one like another sometime put one for another as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth the place whereon fire burneth Compare Iob 30. 30. Vers. 5. as grasse or as the herbs smitten with blasting Amos 4. 9. to eat my bread The Chaldee applieth this to the bread of the soule the Law of God Vers. 6. to my flesh that is my skin as Iob 19. 20. so elsewhere skin is put for flesh Iob 18. 13. See also Lam. 4. 8. V. 7. a Pelican a bird living in wilde desolate places Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting and to be that fowle which we call the shovelard which swalloweth shell-fishes and after vomiteth them to get the fish It was a bird uncleane by the law Levit. 11. 18. Some thinke it to be the bittour which maketh a loud and dolefull noise Compare Iob 30. 29. Vers. 9. rage against me or vaunt against or would make a foole of mee the Greeke saith that praise me meaning fainedly The word signifieth to lift up with praise and glory and also ingloriously to vaunt rage or be mad see Psal. 5. 6. and 75. 5. The word against is here to be understood as in Prov. 8. 35. he that sinneth against me An example of such raging madnesse see against Christ Luke 6. 11. Vers. 12. declined or stretched out as the shadow of the Sunne when it is neere downe which though it seeme longer yet soone passeth away So Psal. 109. 23. and 144. 4. Vers. 13. sittest that is continuest as the Greeke explaineth it for sitting and standing as after in vers 27. are often used for sure and setled abiding The Chaldee addeth
the generation next after let his name be wiped out Let the iniquitie of his fathers bee remembred of Iehovah and the sinne of his mother bee not wiped out Let them bee before Iehovah continually and hee cut off the memory of them from the earth Because that hee remembred not to doe mercy but persecuted the poore afflicted and needy man and the smitten in heart to slay him And hee loved cursing and let it come unto him and he delighted not in blessing and let it bee farre from him And he cloathed himselfe with cursing as his raiment and let it enter as waters into his inward part and as oile into his bones Let it bee to him as a garment wherewith hee may cover himselfe and for a girdle wherewith hee may gird himselfe continually This be the worke of mine adversaries from Iehovah and of them that speake evill against my soule And thou Iehovih Lord doe with mee for thy Name sake for good is thy mercy deliver thou me For I am poore afflicted and needy and mine heart is wounded within me As a shadow when it declineth I am gone away I am tossed as the Grashopper My knees are feeble through fasting and my flesh is leane for fatnesse And I was a reproach to them they saw mee they shaked their head Helpe thou me Iehovah my God save me according to thy mercy And let them know that this is thine hand thou Iehovah hast done it Let them curse and doe thou blesse rise they up and be abashed and let thy servant rejoyce Let mine adversaries be cloathed with ignominie and let them cover themselves with their shame as with a cloke I will confesse Iehovah vehemently with my mouth and in the midst of many will I praise him For he will stand at the right hand of the needy to save him from them that judge his soule Annotations OF my praise that is which art praised of me as Psal. 22. 4. or which praisest and justifiest mee against the calumnies of mine enemies 2 Cor. 10. 18. Rom. 2. 29. Numb 12. 7 8. cease not or bee not silent see Psalme 28. 1. of diceit that is the deceitfull men as the Greeke explaineth it so pride for proud person Psalme 36. 12. are or have opened to wit themselves Vers. 4. and I prayer to wit I made or give my selfe to prayer as the Greeke and Chaldee saith I prayed or I am a man of prayer So I peace Psal. 120. 7. See also 1 Cor. 14. 33. Vers. 6. Set in office or Make visiter or over-seer see verse 8. the wicked one the devill as 1 Ioh. 2. 13 14. and 3. 12. and 5. 18. or generally wicked rulers the adversary in Hebrew Satan in Greeke the Devill who is an adversary to mankind 1 Pet. 5. 8. Rev. 12. 9. at his right hand to resist and overcome him Zach. 3. 1. and this is spoken of all his foes as of one man or of some one speciall as Doeg enemy to David 1 Sam. 22. 9 c. Iudas to Christ Ioh. 13. 2. But God is at the right hand of the poore vers 31. Psal. 16. 8. Vers. 7. wicked that is as the Greeke saith condemned See the Notes on Psal. 1. 1. to sinne that is turned to sinne and so abominable Prov. 28. 9. and 15. 8. Vers. 8. his office or charge visitation bishoprick Episcopée and this is applied to Iudas whose office was derived to Matthias Act. 1. 16 20 26. A Bishop and bishops charge so called of visitation is a common name to all overseers and offices Numb 4. 16. and 31. 14. Ezek. 44. 11. 2 King 11. 15. 2 Chron. 34. 12 17. Nehem. 11. 9. Vers. 9. fatherlesse or orphans and this is a curse of the law Exod. 22. 24. Ier. 18. 21. Vers. 10. wander rogue about as vagabonds Gen. 4. 12. Vers. 11. the Creditor he to whom he is indebted or the extortioner let him seise on all his goods his labour goods gotten by his labour Vers. 13. posteritie or his last end see Psal. 37. 37. to cutting off or appointed to be cut off to perdition or to destruction as the Greeke explaineth The verbe active is of passive signification as Psal. 32. 9. and 36. 3. Vers. 15. memory or memoriall Psal. 34. 17. Iob 18. 17. Vers. 16. smitten with griefe that is sorrowfull or as the Greeke saith pricked in heart So verse 22. See Psal. 102. 5. and 34. 19. Vers. 17. let it come or it shall come and so after Vers. 18. his raiment or a mantell let it enter or it entred It may be understood of his delight in cursing which pleased him as water and oile or of the efficacy of the curse that should pierce his owne bowels and bones as Num. 5. 22. Vers. 20. the worke that is the wage or reward due for his worke so Lev. 19. 13. Isa. 49. 4. Iob 7. 2. Ezek. 29. 20. Vers. 21. Iehovih the Name of God see Psal. 68. 21. doe to wit mercy as the next words shew and is expressed Psal. 18. 51. See also Psal. 103. 9. where the word anger is omitted Vers. 23. I am gone or am made to goe or depart namely towards my grave as Psal. 58. 9. See also Psal. 102. 12. 1 Chron. 17. 11. tossed as the grashopper or shaken off as the Locust which hath no nest or biding place but is driven to and fro being a fearefull creature Nahum 3. 17. Iob 39. 23. or which is carried away with the wind Exodus 10. 1◠Vers. 24. feeble or loosened so that I am ready to stumble and fall So Paul calleth them loose or feeble knees Heb. 12. 12. from Isa. 35. 3. for fatnesse or for oile that is for want of fat or oile as for the fruits is for want of the fruits Lam. 4. 9. for five is for want of five Gen. 18. 28. for fornication 1 Cor. 7. 2. is for to avoid fornication Or we may turne it without fat for the Hebrew min sometime signifieth without Iob 21. 9. Vers. 25. shaked or wagged a signe of scorne Psal. 22. 8. Vers. 27. thine hand that is thy handy worke Vers. 28. rise they up to wit against me as the Greeke explaineth it and be they abashed as disappointed of their purpose Vers. 30. of many or of the mighties of great men as the Chaldee saith of wise men but the Greeke translateth of many Vers. 31. at the right hand to assist contrary to Satan verse 6. that judge that is condemne and persecute him to death PSAL. CX David prophesieth of Christs Kingdome 4 his eternall Priesthood 5 his Conquest 7 and his Passion A Psalme of David IEhovah assuredly said unto my Lord Sit thou at my right hand untill I put thine enemies the footstoole of thy feet Iehovah will send out of Sion the rod of thy strength rule thou in the middes of thine enemies Thy people shall be voluntaries in the day of thy power in the beauties of holinesse of the wombe of the early morning
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
22. Which sense also is not amisse here shall cover or prayer-wise let it cover them and him as Psal. 2. 3. that is every of them Vers. 11. They shall bring or make move as Psal. 55. 4. upon themselves or coales shall be moved that is throwne upon them The Hebrew hath a double reading yeelding both these senses their judgements to be from God but procured by themselves he that is God shall fell them or indefinitely they shall be felled or cast deepe pits or sudden sorrowes the Greeke saith calamities the Chaldee the fire of Gehenna Vers. 12. An ill tongued man Heb. a man of tongue that is a pratler or evill speaker that hath tongue at will to use and abuse at his lust and to smite therewith as Ier. 18. 18. So a man of lips Iob 11. 2. is one talkative a man of words Exo. 4. 10. is one eloquent a man of arme Iob 22. 8. is one mighty and sundry the like to a sudden overthrow or his utter ruine and miserie Hebrew to or with thrustings downe The Chaldee paraphraseth The Angell of death shall hunt him and thrust him downe into hell Vers. 14. sit before thy face or dwell with thy face that is in thy presence see Psal. 16. 11. and 61. 8. PSAL. CXLI David prayeth that his suit may be acceptable his conscience sincere and his life safe from snares A Psalme of David IEhovah I call upon thee make haste unto me give eare to my voice when I call unto thee Let my prayer be firmely directed as incense before thee the lifting up of my hands as the evening oblation Set thou Iehovah a watch before my mouth keepe the doore of my lips Incline not my heart to an evill thing to pretend pretences in wickednesse with men that worke painfull iniquity and let me not eat their dainties Let the just man smite mee it shall be a kindnesse and let him reprove mee the head-oile let it not breake mine head for yet my prayer also shall be in their evils Their Iudges are throwne down by the Rock sides and they shall heare my sayings for they are pleasant As when one cutteth and cleaveth on the earth our bones are scattered at the mouth of hell But mine eyes are unto thee Iehovih Lord in thee I hope for safetie powre not out my soule Keepe mee from hands of the snare which they have laid for me and the grinnes of them that worke painfull iniquity Let the wicked fall into his net whiles I together passe over Annotations BE firmely directed or prepared and so acceptable as incense or perfume which was a confection of sweet spices made after the art of the Apothecary pure and holy and was by the Priests burned upon the golden altar every morning before the Lord Exod. 30. 34 35 36. 7. 8. a figure of the praiers of the Saints acceptable to God through Christs mediation as this place sheweth compared with Rev. 8. 3. my hands or palmes lifted up in praier see Psal. 63. 5. evening oblation the Manchah properly was the meat-offering which was fine flower mingled with oile offered together with the Lambe every evening before the Lord continually as Exod. 29. 39 40 41 42. Num. 28. 2 3 8. Here it is taken for the whole oblation at the time of the offering whereof the godly used to pray Exod. 9. 5. Dan. 9. 21. it was at the ninth houre of the day about three of the clocke in the afternoone called the houre of praier Acts 3. 1. Vers. 3. a watch or a ward custody to keep me from speaking amisse keepe observe thou or an observation before the doore the doore or gate of my lips by which my words passe out as at a doore so the doores of the wombe Iob 3. 10. The originall dal is contracted for deleth a doore though this be rare yet the Hebrew text sometime doth the like as Chaji 2 Sam. 23. 20. for Chajil 1 Chron. 11. 22. Vers. 4. Incline not to wit by Satan or mine owne corruption for God properly tempteth no man to evill but the devill and mans owne concupiscence Iam. 1. 13 14. 1 Cor. 7. 5. and by Satan God moveth mens minds as appeareth 1 Chro. 21. 1. with 2 Sam. 24. 1. So Matt. 6. 13. evill thing or word see Psal. 7. 1. to pretend pretences or excuses thus the Greeke turneth it the Hebrew also signifieth occasions pretended as Deut. 22. 14 17. Or we may reade it to practise practises in wickednesse with men that worke or with men workers that is such as stoutly boldly and manfully worke iniquity their dainties the Chaldee expoundeth it of their songs at bankers Vers. 5. smite or beat me the word properly signifieth beating with an hammer Psal. 74. 6. Iudg. 5. 26. applied to sharperebukes So Prov. 23. 35. Compare also Prov. 9. 8. and 25. 12. and 28. 23. Zach. 13. 6. it shall be a kindnesse a mercy or with kindnesse that is let him smite mee kindly and reprove me the head-oile that is the chiefe or precious oile as head spices are chiefe and principall Exod. 30. 23. or oile of the head which is to anoint the head with Or by head understand the chiefest of his adversaries as before Ps. 140. 10. for this seemeth to be an opposition to the former thus let the just smite mee but let not the precious oile or the oile of the head of the wicked break mine head and this the Greeke favoureth saying but let not the oile of the sinner supple mine head by oile meaning flattering words as Psal. 55. 22. Otherwise we may referre it to the former just mans reproofe it shall be a precious oile let him not make it faile my head The Chaldee otherwise expoundeth it and let the Priest reprove me anointing mee with the anointing oile of the Sanctuary but let him not take the crowne of the kingdome from mine head let it not breake my head not distract or dazell my wits not overcome me the Hebrew word signifieth breaking and bringing to nought Ps. 33. 10. and is applied to the breaking of the heart by discouragement Num. 32. 7. and here to the breaking of the head or bringing to nought of counsels purposes c. by flattery Or if it be understood of the just we may reade it let him not make it faile mine head that is let the oile of his reproofe not be wanting upon mine head in their evils or against their evils which may be applied to the evil deeds of the wicked or calamities of the just and here understand is or shall be in their evils or as the Chaldee explaineth it is ordered against their evill Vers. 6. Their Iudges the Princes of mine adversaries are throwne downe or throw downe themselves that is secretly pursue and beset me in the rockes and mountaines whither I am forced to flee 1 Sam. 24. 3. and 23. 26. The word may also beare their throwing down to destruction as 1 Chro. 25. 12. by the
his greatnesse or majestie in speciall mercie towards his owne people and against their enemies which is the fourth argument of his praise Compare Deut. 3. 24. and 9. 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19. Luke 1. 46 49 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatnesse and is applied to the greatest state of Polities or Common-weales which is to be minded here Vers. 4. flute or dance Psal. 149. 3. Virginals or stringed instruments this word is not else-where in Scripture Organ or the Organon as the Greeke translateth it the Hebrew name signifieth a lovely or delightfull instrument it is one of the ancientest of the world invented by Iubal Gen. 4. 21. and an instrument of joy Iob 21. 12. 30. 31. well sounding Cymbals Hebr. Cymbals of hearing that is easie or delightfull to be heard which the Greeke translateth well sounding The Cymbals were of metall as bels and have their name of their shrill tinckling sound loud sounding or joyfully sounding or tinckling as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound Vers. 6. all breath or every breath that is every thing that hath breath this word is used for the breath that God inspired into man Gen. 2. 7. and so for mans minde or immortall soule Isa. 57. 16. and usually is applied to man and to the breath of God Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things Compare Rev. 5. 13. where every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them were heard saying Vnto him that sitteth upon the Throne and unto the Lamb be blessing and honour and glory and power for ever and ever Amen The end of the Booke of Psalmes A TABLE DIRECTING TO SOME principall things observed in the Annotations of the Psalmes A ABashing what it signifieth Psal. 6. 11. Aedom described Psal. 60. 10. Aegypt Psal. 68. 32. the plagues of Aegypt described Psal. 78. 44 c. and 105 28 c. Aethiopia Psal. 68. 32. Almighty Shaddai how God is so called Psalm 68. 15. Alone diversly taken Psal. 4. 9. Amalek Psal. 83. 8. Amen what it signifieth Psal. 41. 14. Ammonites Psal. 83. 8. Angels Psal. 68. 18. and 104. 4. And in stead of For Psalm 1. 3. and 7. 10. and 55. 13. And for but Psal. 55. 14. And for that Psal. 43. 4. and 49. 10. And a signe of passion Psal. 2. 6. and 115. 3. Anger outward as wrath inward Psal. 2. 5. Arrowes what they meane Psal. 18. 15. and 45. 6. Asaph who he was Psal. 50. 1. B BElial what it meaneth Psalm 18. 5. and 41. 9. Baal what it signifieth and how it is turned into Bosheth Psal. 106. 28. Bands signes of subjection Psal. 2. 3. Babel described Psal. 1. 37. 1. Being for continuing Psal. 64. 8. Blessed a title given to God Psal. 68. 36. Blessing diversly used Psal. 3. 9. O Blessed or Happy how it differeth from the former Psal. 1. 1. Blouds and man of blouds what they meane Psal. 5. 7. and 51. 16. Bounteous Princes Psal. 47. 10. Bounteous reward Psal. 13. 6. Bread for all food Psal. 78. 20. Brookes what they are and of what use Psalm 1. 3. Burnt offering what it was Psal. 20. 4. C CAptivity for captives Psal. 14. 7. and 68. 19. Cedar-tree described Psal. 29. 5. Cherub Cherubims what they were Psalm 18. 11. Christ or Anointed Psal. 2. 2. Commanding diversly used Psal. 42. 9. Condemne as guilty Psal. 5. 11. Confession diversly used Psal. 6. 6. and 32. 5. and 50. 14. Corrupt not a title of some Psalmes Psal. 57. 1. Corruption Psal. 16. 10. Corrupting ditch or pit wherefore so called Psal. 7. 16. Covenant what it signifieth Psal. 25. 10. Striking covenant Psal. 50. 5. Covetous or gain-thirsty whereof it is named Psal. 10. 3. Courts of Gods house Psal. 65. 5. Cursing Psal. 10. 7. D DAughter for Congregation Psal. 9. 15. Daughters for Villages Psal. 48. 12. David put for Christ Psal. 18. 50. 40. 1. 89. 4. Day for time of affliction Psal. 37. 13. 18. Deceit whereof named Psal. 5. 7. Decree or Statute what it meaneth Psal. 2. 7. Degrees what they meane Psal. 120. 1. Devils whereof they are named Psal. 106. 37. Doing for yeelding fruit Psal. 1. 3. E EDom described Psal. 60. 10. Egypt Misraim Psal. 68. 32. F FAce for anger Ps. 21. 10. Face for grace Psal. 27. 8. and 42. 6. Faithfull what it meaneth Psal. 19. 8. False vanity Psal. 12. 3. Falsly denie Psal. 18. 45. Favourable acceptation Psal. 5. 13. Feare for God Psal. 76. 12. Feare for Gods worship c. Psal. 19. 10. for walking in his waies Psal. 34. 10. and 128. 1. Feeding what it meaneth Psal. 23. 1. Finding diversly used Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2. First-borne ministers of God Psalm 78. 51. the Chiefe over others Psal. 89. 28. Fooles vaine-glorious Psal. 5. 6. Foole Nabal Psal. 14. 1. Foole Aevil Psal. 38. 6. Foole unconstant Psal. 49. 11. Forgiving what it meaneth Psal 25. 18. G GAtes of death Psal. 9. 14. Gates of the daughter of Sion Psal. 9. 15. Gates of justice Psal. 118. 19. Gathering diversly used Psal. 26. 9. Generation what it meaneth Psal. 12. 8. Girding what it meaneth Psal. 76. 11. Giving for putting setting c. Psal. 4. 8. and 8. 2. Giving for granting suffering Psal. 16. 10. Gladnesse gladsomnesse outward as joy is inward Psal. 2. 11. Glorious majesty Psal. 8. 2. Glorie or Honour whereof it is named Psal. 3. 4. 85. 10. Glorie for the tongue Psal. 16. 9. Glorying or praising ones selfe Psal. 34. 3. God Elohim what it meaneth Psal. 3. 3. God El Psal. 5. 5. Gods for Angels Psal. 8. 6. and 97. 7. Gods for Magistrates Psal. 82. 1 6. Gods name added to things for excellency Psalm 36. 7. The living God Psal. 42. 3. Gospell or Evangelie whereof it is named Psalm 40. 10. Gracious Saint what it meaneth Psal. 4 4. H HAlelu-jah Psal. 104. 35. and 135. 1. Harpe Psal. 33. 2. Heavens what they are Psal. 8. 9. Hell what it meaneth Psal. 16. 10. Heritage Heire Inheritance what they meane Psal. 2. 8. Hiding the face what it siguifieth Psal. 13. 2. High refuge what it is Psal. 9. 10. Hopefully wait Psal. 31. 25. Horne for power glory Psal. 18. 3. and 75. 5 11. Hosts or Sabbath Gods title Psal. 24. 12. House whereof it is named Psal. 5. 8. Hypocrites why so called Psal. 35. 16. I IAakob what it meaneth Psal. 14. 7. Iah the name of God Psal. 68. 5. Idols whereof they are named Psal. 106. 36. Iehovah the name of God and Christ opened Psa. 83. 19. and 97. 1. Iehovih or God Psal. 68. 21. Ierusalem described Psal. 51. 20. Iles for Gentiles Psal. 97. 1. In often noteth the cause of a thing Psal. 31. 2. In for of Psal. 87. 3.
sweet perfume Exod. 30. which perfume figured the mediation of Christ the Angell which offereth much incense w ch the prayers of all saints Rev. 8. 3. So through his death and intercession the Church hath her sweet smell and all her garments are Myrrh aloes and Cassia Psal. 45. with all powder or above all powder that is powders or spices of the Merchant That is with all other graces that Christ hath bestowed upon her by the preaching of his Gospell Or those forenamed Myrrh and Frankincense which shee hath from Christ are above all other graces and gifts which can be attained to in this word of the merchant or of the spice merchant as the word is englished in 1 Kin. 10. 15. But the Gr. interpreteth it Apothecarie or Ointment maker Such were of the Priests under the Law which made the ointment of the spices 1 Chron. 9. 30. and such now are the Ministers of the Gospell uttering the word and graces of the Spirit Ver. 7. Behold his bed which is Solomons an Hebrew manner of speech explained thus in Greeke Behold the bed of Solomon Some understand here his bed like that which was Solomons others above or better theÌ„ that which was Solomons The Spirit here calleth us to behold the guard which was about Solomons bed for his safety and security froÌ„ feare Solomon in his name Kingly office wisedome and royalty was a figure of Christ who is greater then Solomon Mat. 12. 42. and his bed is above Solomons Christs bed here seemeth to meane the hearts of the elect as in Song 1. 13. the Spouse said he shold lodge betwixt her brests in whose hearts Christ dwelleth by faith Ephes. 3. 17. and there taketh his repose and rest And this habitation or ledging was figured by the Tabernacle and Temple of Solomon 1 Cor. 6. 19. Therefore the Chaldee paraphrast who saw not Christ but in shadowes applyed this bed to the Temple which Solomon built 60. mightie ones or 60. valiants strong men Solomons bed was guarded with sixtie of the Valiants or mighty men of Israel that hee might bee safe from perill figuring the safe guarding and keeping of the hearts and minds of Gods elect both by their own diligent watch over their hearts and wayes as it is written Above all observation keepe thy heart for oâ—â— of it are the â—ssues of life Pro. 4. 23. wherein whiles they keepe sound wisedome and discretion when they lye downe they shall not be afraid yea they lye downe and their sleepe is sweet Pro. 3. 21. 24. as also by the safe keeping and protection of God by whose power the Saints are guarded or kept through faith unto salvation 1. Pet. 1. 5. so that they are not afraid for the terrour of the night or for the arrow that flyeth by day Psal. 91. 1. 5. the peace of God which passeth â—l understanding doth keep or guard their hearts and minds through Christ Iesus Phil. 4. 7. And in speciall this is done by the Ministers of Christ that watch and wake for the soules of his people Heb. 13. 17. Act. â—0 28. 31. as his servants of old did stand in the house of the Lord in the nights Psal. 134. 1. might it ones of Israel what mighty valiants were in Israel appeareth by Davids Worthies which helped him in his wars and are mentioned in 1 Chron. 11 10. 47. and 12. 1. 38. They figured such strong men as have the word of God abiding in them and doe overcome the wicked one 1 Ioh. 2. 14. V. 8. hold the sword or holden apprehended of the sword that is girded therewith The word of God is the sword of the Spirit Ephes. 6. 17. which men do then hold when they hold forth the word of life Phil. 2. 16. and therewith resist Satan and all enemies and by faith doe overcome 1 Ioh. 2. 14. and 5. 4. expert or learned taught as the Greeke translateth it being taught of God who teacheth the hands of his people to war 2. Sam. 22. 35. so that they fight the good fight of faith 1 Tim. 6. 12. and by long custome are inured and skilfull in the Lords battels and have their senses exercised to discerne good and evill Heb. 5. 14. Such in figure were the sons of Reuben Gad and Manasses 1 Chron 5. 18. his swordon his thigh by his side prepared and ready to fight as Exod. 32. 27. So unto Christ it is said Gird thy sword upon thy thigh O mighty one Psal. 45. 4. feare in the nights or dread terror in the nights the dreadfull evills that are secret and unseene and every night do endanger For thefts murders treasons and other mischiefes are often done in the night as experience and the scriptures testifie Iob 24. 14. Ier. 6. 5. Neh. 6. 10. Dan. 5. 30. 1 Cor. 11. 23. Mat. 13. 25. Prov. 7. 9. 22. and then it is needfull to watch stand ready armed Neh. 4. 22. Mat. 24. 43. and 26. 31. 41. So Christians which are to wrastle against manifold tentations and against the rulers of the darkness of this world against spirituall wickednesses in high places are willed to take unto them the whole armour of God and to stand having their loynes girded c. Ephes. 6. 12. 13. 14. V. 9. a charret The Hebrew Apirjon is not found but in this one place translated in the Greek Phoreion which is a thing to cary upon as a charet licter or the like but after the Hebrew it hath the name of fairenesse or gloriousnesse and of fruitfulnesse Some take it be a throne some a pallace some a bed Sol. Iarchi expounds it a secret chamber for honor to wit such as is made for the Bride Bridegoome The Chaldee expoundeth this of the temple which Solomon made of the wood of Lebanon but that temple was a figure of Christ and of his Church to which we may better referre it Of Christ it may be meant in respect of his human nature which was all glorious without spot of sinne which humanity he made and assumed to himselfe with all the glorious graces of the spirit for the salvation of his elect the daughters of Ierusalem Of the Ministers of Christ or the Church his mysticall body it may as I thinke rather here bee spoken which by the preaching profession and practise of the Gospell carieth Christ as a charret holding forth the word of truth and of salvation in the midst wherof Christ sitteth teaching governing and triumphing So the former similitude of the Bed signifieth the more secret state of the Church in times of danger this of the charret betokeneth the more open glory of the same by the publishing and practising of the Gospell wood or trees of LebanoÌ„ that is of Cedar wood that grew on LebanoÌ„ figuring the Saints likned to Cedars in Lebanon Ps. 92. 12. 13. of which as of the matter Christ maketh his Church Rom. 1. 7. 1 Cor. 1. 2. Ver. 10. the pillars This if it be referred to persoÌ„s meaneth