5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d 〈…〉 t is falshood 〈…〉 19 1â—8 among the Si 〈…〉 tes in Chaldeâ— of the tribe of Simeon And being a Prince and bringing that harlot unto 〈◊〉 〈◊〉 vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. 〈◊〉 in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 〈◊〉 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. 〈◊〉 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miâ—â—anites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. 〈◊〉 God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
in Numbers 14. 10. Vers. 5. Goe on or passe on that is journey towards Mount Horeb and goe thou and the Elders foremost rod or staffe mentioned also in Exod. 7. 20. Num. 20. 8. 9. Vers. 6. I will stand Hebr. I standing to wit in the pillar of the cloud the signe of my presence standing at mount Horeb whereof see Exod. 3. 1. in the eyes or before the eyes of the Elders as witnesses of this glorious miracle whereby God turning the Rocke into alake of water the fli 〈…〉 fountaine of water Psal. 114. 8. gave them drinke both for their bodies and soules For the Rocke and water out of it signified Christ and is therefore called a spirituall Rocke 1 Cor. 10. 4. Hee being smitten with Moses rod and bearing the curse 〈◊〉 the Law for our sinnes and by the preaching of the Gospell also crucified among his people Gal. 3. 1. from him floweth the spirituall drinke wherewith all beleeving hearts are refreshed and ou◠〈◊〉 their bellies flow rivers of water of life Ioh. 7. 37 38. 39. Esay 53. 4. 5. Gal. 3. 13. Therefore this water out of the rocke is often mentioned to the praise of God and strengthning of his peoples faith Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Neâ— 9. 15. The Hebrew Doctors say the turning of the rocke into water was the turning of the property 〈◊〉 judgement signified by the rocke into the proper 〈…〉 mercie signified by water R. Menachem on Exod. 17. Vers. 7. Massah that is in English Tentati 〈…〉 which name was given both for a memoriall of their sinne and a warning to generations following that they should not tempt the Lord as they tempted him in Massah Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meriâ—ah that is Contention or â—itter ehiding and so provocation to anger which therefore the Holy Ghost calleth in Greeke Para 〈…〉 that is Provocation or bitter contention which here was with Moses v. 2. and not so much with him as with the Lord himselfe Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Iehovah c. that is the gracious presence of Iehovah and testimony thereof or are we deluded by Moses The Chaldee explaineth it thus Doth the Majestie of the Lord dwell among us or not Of this they would be confirmed by some signe or miracle which was to tempt God whose presence and power they had so often seene Vers. 8. Amalek the Amalekites the posteritie of Amalek a Duke of Eliphaz the sonne of Esau the brother of Israel Gen. 36. 15 16. This was the first of the nations who warring against Israel procured their owne utter destruction Numbers 24. 20. Deuteronomie 25. 19. 1 Sam. 15. 2. 3. But for Israels sinne came this chastisement upon them as the Iewes themselves acknowledged saying After they had passed through the sea they murmured for waters then came against them the wicked Amalek who hated them for the first birth right and blessing which our father Iakob had taken from Esau and he came and fought against Israel because they had violated the words of the law c. Thargum on Song 2. 15. fought or warred but treacherously for hee smote the hindmost of Israel even all that were seeble behinde them when they were saint and weary and bee feared not God Deut. 25. 18. Vers. 9. Ioshuah or Iesus in Hebrew Iehoshuah whom the Holy Ghost calleth in Greeke Iesus Acts 7. 45. Heb. 4. 8. Hee was first called Hoseas and Moses called his name Iesus that is Saviour Num. 13. 17. Hee was a figure of Iesus Christ the Saviour of the world both in his name and actions fighting the battels of the Lord and bringing his people into Canaan hee was the minister or servant of Moses and his successor in the government of Israel Exodus 24. 13. Numbers 27. 18. 23. Deuteronomie 34. 9. Ios. 1. c. the top Hebr. the head of the hill so in vers 10. There Moses holding up his rod as an ensigne might be seene of the people for the strengthning of their faith Compare Ios. 8. 18. 19. rod of God the Chaldee expoundeth it the rod wherewith miracles have beene done from before the Lord. Of it see Exod. 4. 20. and 7. 9. c. Vers. 10. to fight that is as the Greeke explaineth it and fought See the notes on Genes 2. 3. A like phrase also is in Numb 18. 22. Deut. 2. 16. 1 King 12. 33. The Hebrew text sometime manifesteth this as to build 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉 11. is written and they built To say or Saying 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written and said So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur or Chur called in Greeke Oar hee was a Prince of the Tribe of Iudah being the sonne of Caleb the son of Ezron the sonne of Pharez the sonne of Iudah 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies when Moses went up unto GOD upon mount Sinai Exodus 24. 14. His sonnes sonne Bâ—â—aleel was the master workeman of the Lords tabernacle Exod. 31. 2. 5. Vers. 11. held up or held alâ—ft his hand with the rod of God in it for a signe of Gods power and helpe unto his people and consequently praying unto God for assistance as the lifting up of the hands also signifieth Psal. 28. 2. And so the Thargum Ierusalemy explaineth it when Moses held up his hands in prayer the house of Israel prevailed and when he let downe his hands from prayer the house of Amalek prevailed Hand is here for hands as the Greeke translateth and the verse following manifesteth Vers. 12. heavy that he could not continue to hold them up a signe of mans infirmities not able to indure long in spirituall exercises The spirit is willing but the flesh is weake Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone under this similitude of a stone Christ is often signified Esay 28. 16. Psalme 118. 22. Zacharie 3. 9. 1 Pet. 2. 4. upon whom our weake faith is sustained in prayer and by whose spirit our infirmities are holpen Ioh. 14. 13. 14. 16. 17 Romans 8. 26. were steadie Hebr. was steadinesse or faith fulnesse And here the force of the Hebrew word amunah which signifieth faith is shewed to bee a steadie or firme perswasion in the promises of God and that which is most necessary in prayer Matth. 21. 22. Iames 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was meaneth that both his hands were steadfast For steadinesse the Chaldee saith Moses hands were spred-out in prayer going downe Hebr. going in of the Sunne which was the end of the day and withall of the victory and salvation of Israel So he that indureth to the end he shall be saved Matth. 24. 13. Vers. 13. edge Hebr. mouth which the Greeke translateth slaughter of the sword
before them â—oth they shall bee for 〈…〉 And they shâ—ll bee eight 〈…〉 and thâ—â—◠〈…〉 of silver sixteene 〈…〉 two soâ—â—◠〈…〉 board and 〈…〉 under another board And thou shalt make barres of Shittim wood five for the boards of the one side of the Tabernacle And five barres for the boards of the second side of the Tabernacle and five barres for the boards of the side of the Tabernacle for the two sides Seaward And the mid 〈…〉 barre in the mids of the boards reaching from end to end And thou shalt overlay the boards with gold and their rings thou shalt make of gold places for the barres and thou shalt overlay the barres with gold And thou shalt reare up the Tabernacle according to the right fashion therof which thou wast shewed in the mount And thou shalt make a veile of blew and purple and scarlet and fine linnen twined the worke of a cunning workeman he shall make it with Cherubims And thou shalt hang it upon foure pillars of Shittim overlaid with gold their hookes shall be of gold upon the foure sockets of silver And thou shalt hang the veise under the taches and shalt bring in thither within the veile the Arke of the Testimonie and the veile shall divide unto you betweene the Holy place and the Holy of holies And thou shalt put the Covering-mercie-seat upon the Arke of the Testimony in the Holy of holies And thou shalt set the Table without the veile and the Candlesticke over against the table on the side of the Tabernacle toward the South and the table thou shalt put on the North side And thou shalt make an hanging-veile for the doore of the Tent of blew and purple and scarlet and fine linnen twined the worke of the Embroiderer And thou shalt make for the hanging-veile five pillars of Shittim and overlay them with gold their hookes gold and thou shalt cast for them five sockets of brasse Annotations 〈◊〉 or Habitacle which was for the foresaid Arke Table with shew-bread and Câ—â—dlâ—sticke to be placed in a figure of the Church wherein God dwelleth graciously with his people and inligh 〈…〉 them with his Law and the seven spirits which are before his throne See the annoâ—â—tions on the former Chapter twined or twisted after it was spunne and this was for more strength 〈◊〉 4. 12. In the Hebrew canons it is said Wheresoever fine linnâ—n twisted is spoken of in the 〈◊〉 it must be sixâ— double thred Maimony treat of the 〈…〉 of the Sanctuary chap. 8. Sect. 14. scarlet or double dyâ—d scarlet These colours represented the blood of Christ and the white 〈…〉 bysse his justice and so the vatietie of 〈…〉 erewith he and his Church is made glorious 〈…〉 he notes on Exod. â—5 4. Cheru 〈…〉 that is as the Chaldee explaineth it figures of 〈…〉 signifying heavenly affections in Christ a 〈…〉 his Church and the Angels ministers 〈◊〉 and about them See Exod. 25. 18. cun 〈…〉 or exquisite craftsman that skilfully deviseth and curiously worketh in any Arte Exod 35. 〈◊〉 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman the Greeke Weaver of which there is also mention in this worke of the Tabernacle Exod. 35. 35. and 39. 22. The Hebrew Doctors put a difference betweene this cunning workeâ—aâ— and the embroiderer in verse 36. Wheresoever it is said in the Law THE WORKE OF THE EMBROIDERER that is when the figures which are made in the weaving are seene but on the one side but THE WORKE OF THE CVNNING WORKEMAN is when the figures are seene on both sides before and after Maimony in 〈◊〉 of the Implements of the Sanctuarie chap. 8. Sect. 15. The veile of the most holy place being of this cunning workemanship verse 31. sheweth that both sides were wrought alike Vers. 2 cubits Hebr. by cubit that is measuring by the Cubit which is sixe hand-breadths or a foot and a halfe of one which may bee understood of every one as in 2 Chron. 9. 16. one shield it for every shield Or as the Greeke here translateth the curtaiâ—â—â— shall be one Vers. 3. one to anothâ—â— Hebr. woman to her sister which Heâ—â—aisme the Chaldee also translateth one 〈◊〉 another and the Greeke giveth the like sense and Moses himselfe so explaineth it in Exod. 36. 10. 12. where he saith one 〈◊〉 So after in verse 5. and 17. This signified the union of persons and of gâ—â—â—es in the Church by the Spirit Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for in Christ all the building 〈◊〉 coupled together groweth unto an holy Temple in the Lord Ephes. 2. 21. 22. and 4. 16. Verâ— 4. â—dge Hebr. lip So in vers 10. the one or the first curtaine so in verse 5. So one is used for the first G 〈…〉 1. 5. second coupling or coupling of the 〈…〉 so in verse 5. Vers. 5. being one right oveâ— against another or â—eceiving one to another so holding by the taches one curtaine to another But both the Greeke and Chaldee version favoureth the first exposition Vers. 6. one Tabernacle or the Habitacle shall bee 〈…〉 is said for the Tent verse 〈◊〉 Howâ—â—â—â— because of the distinction by the veise there were after a sort two Tabernacles and so the Aposâ—â—e speaketh of the first called the Holy and after the second 〈◊〉 〈◊〉 Tabernacle called the Holy of holies 〈…〉 As the golden taches clasped in the blew oâ— heaven-coloured loopes made the ten 〈…〉 one Tent so by faith and love in Christ the Saints are fastened builded together for an habitation of God through the Spirit Eph. 2. 22. where 〈…〉 the 〈◊〉 mentioneth the unitie of the Spirit 〈…〉 peace the â—nitâ—e of the faith and our 〈…〉 together in love Ephes 4. 3. 13. Coâ—â—s 2 2. 〈◊〉 this is to be for all affaires both of peace and of warre Iudges 20. 11. Vers. 7. a Tent that is a Covering spred over so the Greek translateth it a Covering the Chaldee an overspreading See Exod. 40. 6. eleven wheras the embroidered curtaines were but ten verse 〈◊〉 So these were thirty cubits long verse 8 those but 28. cubits verse 2. Thus the Covering was larger in length and bredth then the thing covered The like may be thought by proportion of the two upper Coverings of skins in verse 14. that they also were larger theâ— this Tent of haire though for brevity their sise is not expressed And that this Goats haire was woven into cloath appeareth in that it was spunne by women as the other stuffe Exod. 35. 26. Verse 14. Tachash skinnes in Greeke Violet colour skinnes of them see Exod. 25. 5. These three sorts of Coverings served for the safetie of the Tent and things in the same from the injurie of the weather also by these covers and veils the people were kept from beholding the holy things as at the removing of the Tent likewise Num. 4. 5. 15. So they signified the safetie of Gods Church covered and hid
name calling the beloved Citie the Camp of the Saints Rev. 20. 9. as in 2 Chron. 31. 2. the Temple is called the Campes of the LORD also for the manner of situation the heavenly Ierusalem is fouresquare the length as large as the bredth Revel 21. 16. which forme was likewise shewed in vision to Ezekiel Ezek. 48. 20. and is the most firme and setled against all troubles And as here Gods sanctuarie is walled about with the twelve tribes of Israel so the new Ierusalem hath a wall with twelve gates and names written thereon of the twelve tribes of the sonnes of Israel and the wall hath twelve foundations and in them the names of the twelve Apostles of the Lambe Rev. 21. 12. 14. As here there were three tribes on every quarter so Ierusalem hath three gates on the East three on the North three on the South and three on the West Rev. 21. 13. Ezek. 48. 31. 34. As these twelve tribes the walls of Gods Tabernacle had their fathers names graven on twelve sundrie precious stones Exod. 28. so the foundations of the wall of the heavenly citie is of the like stones Rev. 21. 19 20. As here betweene the Sanctuary and the Tribes of Israel were foure companies of Levites to watch and ward the holy place so betweene Gods Throne and the foure and twentie Elders compassing it there are foure Liuing creatures full of eyes glorifying God night and day after whom the twentie foure Elders fall downe and worship God Revel a. 6. 10. Finally as into this campe of the Lord in the wildernesse no uncleane persons might enter but were shut out Num. 5. 2 3 4. so into the new Ierusalem there may in no wise enter any thing that defileth c. Rev. 21. 27. And the earthly Ierusalem called the holy Citie Mat. 4. 5. Luke 4. 9. was in the ages following when Israel dwelt in Canaan answerable in holinesse to this campe of Israel as the Hebrewes record saying As was the Campe in the wildernesse such was the Campe in Ierusalem From Ierusalem gates to the mountaine of the House of the Lord the campe of Israel From the Mountaine of the House to the gate of Nicanor which was the East gate of the Temple the campe of Levi. From thence and forward the campe of the Diuine Majestie answerable to the tapestrie-hangings of the Lords court that were in the wildernesse Thalmud Bab. in Zebachim ch 14. in Gemara See also the annotations on Exod. 40. 33. In the second Temple the East gate of the court was called the gate of Nicanor as the comment on the foresaid place of the Thalmud sheweth And Maimony in Misn. tom 3. in Beth habchirah ch 5. sect 5. saith of it thus Every of the gates was ten cubits broad and twentie cubits high and had doores covered with gold except the East gate which was covered with brasse like gold and that gate was called the high gate 2 Chron. 27. 3. and that was the gate of Nicanor V. 29. And the tribe in Greeke And they that campe next shall be the tribe of Naphtali See vers 7. Thus God adjoyned to every of the foure standards two tribes and those the next of bloud inferiour unto them for to maintaine order and nourish love and to afford mutuall helpe Our Saviour also ordained among his Apostles a kinde of combination and fraternitie as is to be seene by the rehearsall of their names in Mat. 10. 2 3 4. 1. Simon Peter and Andrew his brother 2. Iames or Iacob sonne of Zebedee and Iohn his brother 3. Philip and Bartholmew 4. Thomas and Matthew the Publican 5. Iames sonne of Alpheus and Lebbeus or Iudas his brother Luk. 6. 16. Iude v. 1. 6. Simon Kananites or the zealous and Iudas Iscariot And these did Christ send forth by two and two Marke 6. 7. to warre the warfare of his Gospell as 1 Tim. 1. 18 And when Iscariot lost his office Matthias was chosen in his place Act. 1. 26. Afterward there were added Paul and Barnabas Act. 13. 2. Vers. 32. These are those mustered in Greeke This is the muster or visitation the house that is as the Greeke saith the houses so in vers 34. 〈◊〉 600. thousand c. the summe that was mentioned before in Num. 1. 46. See the notes there V. 34. so they camped or pitched their tents The holy Ghost commendeth unto us the obedience of Israel as before in the making of the Sanctuarie Exod. 39. 42 43. so here in their orderly camping about and marching before and after it That as Order in all things is beautifull and delectable so especially in the Church and things pertaining to the service of God wherefore the Apostle joyed to behold the order of the Church in Colosse and the stedfastnesse of their faith in Christ wherein he exhorted them still to walke in him 〈◊〉 Coloss. 2. 5 6. And Balaam when hee beheld this Campe of Israel from the top of the Rockes did not onely admire the multitude of them and the presence of the Lord among them but said How goodly are thy Tents ô Iakob thy Tabernacles ô Israel As the vallies are they spred forth as gardens by the rivers side c. Num. 23. 9. 10. 21. and 24. 5 6. And Solomon describeth the church to be beautifull as Tirzah a pleasant place where the King of Israel dwelt 1 King 14. 17. comely as Ierusalem which was also beautifull for situation Psal. 48. 2. and compact together Psal. 122. 3. terrible as an armie with banners Song 6. 4. CHAP. III. 1. The sonnes of Aaron the Priests 5. The Levites are given to the Priests for the service of the Tabernacle 11. Instead of the first-borne of Israel 14. The Levites are numbred by their families 21. The families number and charge of the Gershonites 27. Of the Kohathites 33. Of the Merarites 38. The place and charge of Moses and Aaron 40. The first-borne of Israel are freed by the Levites 44. The overplus are redeemed ANd these are the generations of Aaron and Moses in the day that Iehovah spake with Moses in mount Sinai And these are the names of the sonnes of Aaron Nadab the first-borne and Abihu Eleazar and Ithamar These are the names of the sonnes of Aaron the Priests which were anointed whose hand he filled to minister in the Priests office And Nadab and Abihu died before Iehovah when they offered strange fire before Iehovah in the wildernesse of Sinai and they had no sonnes and Eleazar and Ithamar ministred in the Priests office in the sight of Aaron their father And Iehovah spake unto Moses saying Bring neere the tribe of Levi and present it before Aaron the Priest and they shall minister unto him And they shall keepe his charge and the charge of all the congregation before the Tent of the congregation to serve the service of the Tabernacle And they shall keepe all the instruments of the Tent of the congregation and the charge of the sonnes
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
valleyes I will make the wildernesse a poole of water and the dry land springs of water c. That they may see and know and consider and understand together that the hand of Iehovah hath done this and the Holy one of Israel hath created it Esay 41. 17 18 20. And againe A fountaine shall come forth of the house of the LORD and shall water the valley of Shittim â—oel 3. 18. Vers. 17. Then sang Israel Singing here was in them a signe of miâ—th and joy as in Iam. 5. 13. and of beleefe in God and thankfulnesse as in Psal. 106. 12. and signified the spirituall joy which the faithfull have in Christ concerning which it is prophesied With joy shall yee draw water out of the wells of salvation And in that day shall yee say Praise Iehovah call upon his name declare his doings among the people c. Esay 12. 3 4. Spring up or Ascend O Well Answer ye to it that is sing or shout ye to it or sing ye of it The word Answer here meaneth to sing one after another as when they sung at the red sea Mary answered them that is sung after the men Exod. 15. 21. and in 1 Sam. 18. 7. the women answered one another as they plaied on instruments and sung the victory So in Psal. 147. 7. Answer yee that is Sing yee to Iehovah with confession And the order of the words may be thus Answer or Song ye unto it Spring up O Well A like phrase is in Esay 27. 2. A vineyard of red wine answer ye unto her or Answer that is Sing ye unto her A vineyard of red wine For the Scripture it selfe often changeth the order of words and sentences as I will put my lawes into their minde and write them on their heart Hebr. 8. 10. or put them into their heart and write them on their mind Hebr. 10. 16. So in Esay 〈…〉 1. compared with Rom. 10. 20. and Deut. 5. 16. with Eph. 6. 2. Mat. 21. 〈◊〉 39 with Mar. 12. 8. many the like See the notes on Gen. 5. 6. By this song they celebrate the miracle and memory of the Well which God gave them and if they sung it at the first when they assembled to diggeit it shewed also their faith in the promise of God who had said he would give them water and so they speake unto the Well as Moses was bidden speake to the Rocke Numb 20. 8. that it should ascend or spring up according to the word of the Lord. This Targum Ionathan explaineth it Ascend ô Well ascend ô Well did they sing unto it and it ascended Or if they sang it after it is a memoriall and celebration of Gods goodnesse and faithfulnesse as he had spoken unto them Ascend ô Well that is Come up into our heart or memory answer or sing ye of it that it may never be forgotten And ascending or comming up is often used in this sense as in Ier. 3. 16. neither shall it ascend or come up on the heart neither shall they remember it and in Ier. 51. 50. Remember the Lord a far off let Ierusalem ascend upon your heart that is come into your mind Vers. 18. The Well the Princes digged it or O Well which the Princes digged which the Nobles of the people delved where digged and delved are two words of the same meaning as in the Hebrew Caphar and Carah The Princes and Nobles of Israel digging this Well and the memory thereof thus celebrated by the song of Israel setteth forth the glory of this gracious gift of God unto his people and figured the labours and industry of the governours of the Church to bring forth the waters of the Spirit by the preaching of the word and opening of the Scriptures 2 Chron. 17. 7 8 9. Gal. 3. 2. 1 Tim. 5. 17 18. Hebr. 13. 7 17. 1 Pet. 1. 10 11 12. So in ages following this Well was renowmed being called Beer Elim that is the Well of the Mightie ones Esay 15. 8. with the Law-giver or by the Law-giver that is together with him and by his direction as in vers 16. understanding by the Law-giver Moses as in Deut. 33. 21. or God himselfe as in Esa. 33. 22. the LORD is our Law-giver And the Law-giver in Israel was a figure of Christ Gen. 49. 10. Iam. 4. 12. The Chaldee taketh one here to be used for many and translateth it the Scribes as Ezra the Priest is called a Scribe of the words of the commandements of the Lord and of his statutes to Israel Ezr. 7. 11. with their staves a staffe or rod in the hand of governors was a signe of their power and authority from God wherefore the Scripture useth these words for such signification Numb 17. 2 3 c. Psal. 23. 4. and 110. 2. Ier. 48. 17. 1 Cor. 4. 21. So the Greeke translateth this here when they ruled over them The Hebrewes have feigned many things of this Well of the springing and running of it from place to place and of the mysteries of it concerning Israel but our Saviour is the best Expositor who hath taught us to apply the brasen Serpent fore-spoken of to himselfe and his dying for the people Iob. 3. 14. and this Well of water which was the next token of grace to Israel in the wildernesse to the waters of the Spirit which is a Well springing up to eternall life in such as beleeve in him Iohn 4. 10. 14. and 7. 37 38 39. Also the Hebrewes themselves doe thus far testifie in Midrash Koheleth on Eccles. 1. 9. As the first Redeemer Moses brought downe Manna Exod. 16. so the last Redeemer Christ shall doe Psal. 72. 16. And as the first Redeemer caused a Wâ—â— to spring up so the last Redeemer shall cause waters to spring up as it is said And a fountaine shall come forth of the house of the LORD and shall water the valley of Shittim Ioel 3. 18. to Mattanah which is by interpretation a Gift and is likely to be the name of a place as the Greeke version also confirmeth though neither it nor those that here sollow are rehearsed by these names in Numb 33. where all their journeyes are told neither is it here expressed by Moses that they journeyed to these places but such words may well be understood Chazkuni on this Scripture saith this is added to that before in vers 13. They camped on the other side of Arnon which is in the wildernesse c. and from that other side which is in the wildernesse which in Numb 33. 46. is Almon Diblathaim they came to Mattanah called in Numb 33. 47. the Mounts of Abarim before Nebo the name of a place on the North side of the river Arnon in the beginning of the land of Sihon and it is called Mattanah a Gift because there began the gift of the land unto Israel Deut. 2. 24. 31. But afterward hee sheweth another interpretation that from the wildernesse a place of drought
arrowes I will drunken make with bloud my sword shall also flesh devoure for food with bloud of them that wounded are and thrall even from the first beginning principall shall be revenges on the enemy Yee Gentiles with his folke shout joyfully bloud of his servants for avenge will he and render vengeance unto them that be his adversories and atonement make both for his land and for his peoples sake Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and fiftieth Section of the Law See Gen. 6. 9. GIve eare or hearken yee heavens Moses beginneth this propheticall song calling as with the sound of a trumpet the heavens and earth and all the creatures in them to bee witnesses of his words as in Dent. 30. 19. and 31. 28. the more to affect the hearts of the people So Esaias beginneth his prophesie against rebellious Israel Esa. 1. 2. For though men die yet heaven and earth endure Psal. 119. 89 90 91. Eceles 1. 4. And though men will not heare yet other creatures shall heare and witnesse against them Ios. 24. 27. and I will or that which I shall speake as and he shall prepare Mal. 3. 1. is expounded which shall prepare Mar. 1. 2. and let the earth heare or heare O earth for he changeth the person and in Esay 1. 2. hee changeth the order also Heare ye heavens and give eare thou earth and in Ier. 22. 29. O earth earth earth heare the word of Iehovah Vers. 2. My doctrine or My received learning the doctrine of religion is so called because it is received from God not devised by men as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you So our Saviour saith As my Father hath taught mee I speake these things Iohn 8. 28. And so it should be received of the hearers as the word of God not of men 1 Thess. 2. 13. shall drop or let it drop as being a wish and also a promise that his doctrine should be profitable and effectuall as the raine which as it waiteth not for the sonnes of men Mich. 5. 7. so it commeth downe from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud in like sort the word of God shaâ— not returne unto him void but it shall accomplish that which hee pleaseth Esay 55. 10. 11. The Chaldee translateth My doctrine shall be sweet as the â—aiâ—eâ— the Greeke let it be expected as the raine the raine which maketh the barren earth fruitfull and so resembleth the word of God and effect thereof in the hearts of men see Esay 45. 8. Contrary to false teachers which are clouds without water Iude v. 12. For who so boasteth himselfe of a false gift is clouds and winde without raine Prov. 25. 14. shall distill or let it distill or sâ—ow downe as the Greeke translateth let my words come downe as the deaw and the Chaldee let my speech be received as the deaw The manner of delivering Gods word is here and often likened to a dropping Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe to raine or deaw figures of heavenly graces See Genes 27. 28. the small raine or small drops in Hebrew Seghnirim so named of haires like which it falleth Or it may have affinity with Saghnar a storme and meane a stormie raine figuring the doctrine of the Law which as it was given with storme and tempest Heb. 12. 18. so it worketh like effect in the conscience So the Greeke translateth it a showre or showry raine the Chaldee as the rainy winds which blow upon the tender herbe the showres the strong or greater raine which falleth with manifold drops or with violence as arrowes the Chaldee translateth them drops of the latter raine whereof see Deut. 11. 14. The with-holding of these was a punishment as in Ier. 3. 3. the showres have beene with-holden and there hath been no latter raine the giving of them was a blessing Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse as the people sometime are likened to grasse for their fraile and momentany state Esay 40. 6 7. so here they are likened to grasse herbs which grow by the raine Iob 38. 26 27. that they should not be unfruitfull hearers like stones or sandy ground whereon nothing groweth Vers. 3. proclaime or publish preach but the Chaldee turneth it pray in the name of the Lord. give ye greatnesse or majestie that is magni 〈◊〉 him so in Iude 25. to the onely wise God our 〈◊〉 he glorie and majestie or greatnesse and 〈…〉 Chron. 29. 11. Thine O Iehovah is the greatnesse and the power and the glory c. Vers. 4. The Rocke that is as the Greeke translateth God so in vers 18 30 37. 1 Sam. 2. 〈◊〉 〈◊〉 Sam 22 2 â—2 God is called the Rocke because of his might stability and immutability and to his Church he is a firme foundation Matth. 16. 〈◊〉 and Christ is the Rocke 1 Cor. â—0 4. his worke in Greeke his workes so worke in Psal. 9◠〈…〉 workes in Heb. 3. 9. and it implieth his workes both of creation and redemption of his people 〈◊〉 other wrought in them which are said to be perfect or unblemished because there is no defect no fault in any of them Therefore in it the righteous 〈◊〉 joyce Psal. 92 5. hi◠〈◊〉 that is 〈◊〉 administration his d 〈…〉 judgement that 〈◊〉 〈◊〉 judicious right and equal 〈◊〉 and so shall mâ—y finde that walke in them Psal. 〈…〉 8 9 10. faithfulness or faith understand 〈◊〉 God of faith 〈…〉 most faithfull true that all may relie safely 〈…〉 and his word without â—â—â—quity on 〈…〉 injurious evill in him as the Greeke translateth So in Psal. 92. 16. Iehovah is righteous my Rocke and no iniquity is in him right or righteous in Greeke just and holy the Lord is As his faith is constant to those that follow him so is his justice righteous to such as forsake him Vers. 5. They have corrupted themselves or It hath corrupted it selfe speaking of the people as is expressed in Exod. 32. 7. as of one man and prophesying here their falling away from God Or It hath corrupted it selfe before him that is before or against God The Greeke translateth they have finned and corruption is used both for sinne as in Gen. 6. 11. and for destruction following sinne as Gen. 6. 13. it being alwaies the changing of the estate of a thing from good to evill And this corrupting themselves was chiefly by idolatry as vers 15 16 17 c. Exod. 32. 7 and implieth also their destruction and it is ascribed to themselves that it might not be imputed unto God so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters Esay 1. 4. and this their action is opposed to the perfection of Gods worke in vers 4. their spot or their blot their blemish that is their vice or evill as the word is
62. 11. the fort or strong frontier â—konce rampart made for strength and safegard of the citie 1 King 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people the multitude distiâ—â—tly view or lift up meaning the eyes to behold or reare up the bankes of buildings The Hebrew Pasgu is here only used of it is Pisgah the name of an hill or mount Numb 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greeke translateth here distinguish or distribute following the Chaldee Passeg which is to distribute or divide Vers. 15. ever and aye ever and yet to eternitie and perpetuitie will guide us or lead us to wit as a flocke of sheepe Psal. 78. 52. 72. therefore the Greeke turneth it poimanei he will fâ—â—d or rule as a shepherd A like phrase is also used in speech of defence from enemies 2 Chron. 32. 22. untill death in Greeke for ever The Chaldee paraphraseth thus For this God is our God his divine Majestie is within it and his dwelling is in the heavens for ever and ever he will lead us in the daies of our youth PSAL. XLIX All are exhorted to heare Christs wisdome and parables 7 To build the faith of Resurrection from the dead not on worldly power but on God 17 Worldly prosperity is not to be admined for man without understanding perisheth like the beast To the Master of the Musicke to the sons of Korach a Psalme HEare ye this all peoples hearken yeâ— all inhabitants of the transitorie world Both sons of base man and sons of noble man together rich and poore My mouth shall speake wisdomes and the meditation of my heart prudencies I will incline minâ— eare to a parable I wil open with harpe mine hidden matter Why should I feare in the daies of evill when the iniquitie of my foot-steps shall compasse me They that trust in their wealthy power and glory in the multitude of their riches A man shall not redeeming redeeme his brother shall not give to God his ransome So precious shall be the redemption of their soule and it shall cease for ever That he may live yet to continuall aye may not see the pit of corruption For he seeth the wise doe die together the unconstant foole and brutish doe perish and leave to others their wealthy power Their inward thought is that their houses shall be for ever their dwelling places to generation and generation they proclaime their names on lands But man in honour doth not lodge a night he is likened to beasts that are silenced This their way is unconstant folly to them and their posteritie like well of their mouth Selah As sheepe they are put in hell death shall feed them and righteous men shall have rule over them at the morning their forme weare away in hell from his dwelling place But God will redeeme my soule from the hand of hell for he will receive me Selah Feare thou not when a man shall grow rich when the glory of his house shall be multiplied For he shall not when he die take any thing his glory shall not descend after him Though in his life he blesseth his soule and they will confesse thee when thou doest good to thy selfe It shall come unto the generation of his fathers unto continuall aye they shall not see the light Man in honour and understandeth not he is likened to beasts that are silenced Annotations THe transitory world see Psal. 17. 14. Vers. 3. base man in Hebrew Adam who was so called of Adamah the earth whereupon this title is given to the baser sort of people The Greek translateth it here earth-borne So the Apostle saith the first man of the earth earthly 1 Cor. 15. 47. noble man in Hebrew Ish which is the name of man in respect of heat valour noblenesse and dignitie whereby man is and excelleth and in opposition to the former word Adam it meaneth the great or nobler sort of people The Chaldee paraphraseth thus Both sons of Adam the first and sons of Iakob together righteous and sinner Vers. 4. wisdomes that is excellent and manifold wisdome so after prudencies for very excellent prudence and of sundry sorts So Solomon calleth the chiefe and most excellent wisdome wisdomes Prov. 1. 20. and 9. 1. Vers. 5. a parable or a proverbe in Hebrew Mashal which denoteth rule superiority or excellencie because such speeches prevaile much in the mindes of men and are in esteeme The new Testament in Greeke translateth it a parable Matth. 13. 35. from Psa. 78. 2. of the Latine we name it a Proverb in old English or Saxon it was called a big-spel Sometime it is used in the evill part for a by-word Psal. 44. 15. and 69. 12. mine hidden matter my darke question or grave doctrine my riddle The Hebrew Chidah riddle hath the name of sharpnesse as proceeding from a sharpe wit and needing the like to expound it See Iudg. 14. 12 18. Num. 12. 8. 1 King 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greeke by hidden things Matth. 13. 35. from Psal. 78. 2. Vers. 6. Why should I feare This is the hidden doctrine or riddle which the Prophet propoundeth as in his owne name and therefore also called it a parable By feare he meaneth dismay or discouragement See vers 17. the iniquitie that is punishment or death which is the wages of sinne see Psal. 31. 11. and by foot-steps or foot-soles he meaneth his waies or workes Or he may call death the punishment of his heeles or feet because the Serpent bruiseth Christ and his people but in the heele Gen. 3. 15. the sting of death being done away and it made a passage into life and glory 1 Cor. 15. 55. 57. Vers. 7. their wealthy power their riches which are thus called because they are gotten by power given of God Deut. 8. 18. with labour and industry and to the rich their goods are their strong citie Prov. 10. 15. therefore here they are said to trust in them contrary to 1 Tim. 6. 17. Iob 31. 24. Mark 10. 24. glory or praise themselves vaunt contrary to Ier. 9. 23. Vers. 8. not redeeming redeeme that is shall in no wise or not at all redeeme The Chaldee expoundeth it a wicked man cannot redeeming redeeme his captived brother Vers 9. So precious shall be or And deare costly is and consequently rare and hard to obtaine as Dan. 2. 11. 1 Sam. 3. 1. of their soule that is of their life So Exod. 21. 30. cease for ever that is it shall never be accomplished So ceasing is used for the not doing of a thing Deut. 23. 22. Zach. 11. 12. Vers. 10. That he may live this is referred to the end of the eight verse not give his ransome and so live And is here for That see Psal. 43. 4. The Chaldee expoundeth live to be the life eternall the piâ— to be the judgement of Gehenna or hell Vers. 11. the wise The
mindes of his people are inflamed is such as cannot be quenched with any calamities And thus it is said Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword as it is written for thy sake we are killed all the day long we are accounted as sheepe of slaughter nay in all these things wee 〈◊〉 more then conquerours through him that loved us 〈◊〉 I am perswaded that neither death nor life nor 〈…〉 nor Principalities nor powers nor things present 〈◊〉 things to come nor height nor depth nor any other creature shall bee able to separate us from the love of 〈◊〉 which is in Christ Iesus our Lord Rom. 8. 〈…〉 all the substance or all the riches wealth 〈…〉 ver gold c. that is in his house 〈◊〉 they would contemne it that is it would utterly or altogether be contemned or he would wholly be contemned As the love betweene Christ and his Church cannot be separated being united by the Holy Ghost so neither can love nor other grace of God be bought for money but is the free gift of God bestowed on whom he pleaseth Act. 8. 18. 19. 20. Rom. 9. 11. 16. So wisedome cannot be go 〈…〉 for gold neither shall silver bee weighed for the price thereof c. Ioh. 28. 15. 19. Prov. 8. 11. 19. Vers. 8. Wee have a little sister The godly here consult about a new Church arising whom they call a sister in respect of the unitie of faith little or small as being yong newly converted and nothing populous without breasts as having yet no stablished ministerie for such is the state of the Churches in their beginning as appeareth by Act. 14. 23. Tit. 1. 5. so that her children could not sucke out the sincere milke of the word and be satisfied with the breasts of her consolations 1 Pet. 2. 2. Esa. 66. 11. for she was not yet come to the estate of Israel whose breasts were fashioned and the Lord entred into covenant with her and shee became his Ezek. 16. 7. 8. when she shall be spoken of or wherein speech shal be of her when the fame of her calling and conversion shal come abroad what furtherance shall we yeeld to increase settle stablish her in the truth This sheweth the duty of love from one Church to another in communicating their graces each to other and praying one for another See an example in Act. 11. 19. 22. 23. This Hebrew phrase of speech to be had of her or in her may be understood two waies for or against her for her when treatie shall be of her espousals unto Christ thus David sent and spake of or with Abigail to take her to him to wife 1 Sam. 25. 39. against her as the people spake against God and against Moses Numb 21. 5. and Princes speake against me Psal. 119. 23. For no sooner doe a people turne to the Lord but the wicked doe oppose in word and worke And thus the Hebrewes in their Chaldee Paraphrase expound it here What shall wee doe for our sister in the day when the nations shall speake to goe up against her unto warre Vers. 9. If she be is wall The answere to the thing proponed made as some thinke by Christ to which the Chaldee paraphrast agreeth saying Michael the Prince of Israel will say or by other her sister churches desirous to procure her good a wall that is strong and well grounded in the truth and so become a citie which is often described by walles gates barres c. 2 Chron 8. 5. and 14. 7. Revel 21. 12. Spiritually it meaneth her faith and hope of salvation in Christ grounded on the doctrine of the twelve tribes of Israel and twelve Apostles of Christ Rev. 21. 14. 19. as Thou shalt call thy walles salvation Esa. 66. 18. and we have a strong city salvation will God appoint for walles and bulworkes Esa. 26. 1. Moreover when God signified the strength and courage of his Prophet against their enemies he faith I will make thee unto this people a fenced brazen wall and they shall fight against thee shall not prevaile â—er 15. 20. wee will b 〈…〉 d Here by we may be implied the Trinitie in the Godhead as Gen. 1. 26. Song 〈◊〉 11. or we may meane Christ inwardly effectually by his grace and his people her sisters outwardly and ministerially by the word of the Gospell a pallace or 〈…〉 le a tower a faire and orderly building such as were wont est times to bee set on strong walles of cities and this being of silver noteth the puritie excellencie and durablenesse of this pallace adorned with the graces of Gods word and Spirit that so she might be builded for an habitation of God through the Spirit Eph. 2. 22. and bee able to resist the forces of her enemies and if she be a doore if shee goe forward in the faith and practise of the Gospell that she be not onely built up as a wall but as a gate and doore fully edified as at the repairing of Ierusalem when they sanctified the gates and set up the doores of it Nehem. 3. which gates doores barres c. were for the safeguard of the inhabitants and shewed their care to resist and keepe out the enemies as appeareth by the contrary in Ier. 49. 31. as also to open that the righteous nation which keepeth the truths may enter in Esa. 26. 2. Psal. 118. 20. Therefore Angels are at the gates of the heavenly Citie to conduct Gods people into it Revel 21. 12. 27. and 22. 14. wee will inclose her or we will fence her about with board of Cedar which is faire strong and durable and of sweet savour of such the Temple was builded 1 King 6. 15. 18. V. 10. I am a wall or I became a wall that is I grew up and waxed strong in the faith love of Christ. The little sister sheweth her readinesse to receive and increase in the doctrine of the Gospell my breasts as towers my breasts are fashioned Ezek. 16. 7. the ministerie of the word established in mee to nourish up children unto Christ. The similitude of towers noteth also the strength power and glory of the administration of the Gospell and the open preaching of it out of pulpits of high places that all may heare For Migdal a towre is used for a pulpit in Neh. 8. 4. in his eyes in Christs sight findeth peace We all in our naturall corruption are enemies to God Rom. 5. 10. but being justified by faith we have peace with God through our Lord Iesus Christ Rom. 5. 1. for the worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Esa. 32. 17. and this peace is injoyed by the Holy Ghost Rom. 8. 6. 9. and it is opposed to all the troubles tentations persecutions and afflictions in this life and world Ioh. 16. 33. and is that which guardeth our hearts and mindes