another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
And it figured Christ his guidance and protection of his Church travelling through this world unto his heavenly rest as it is said The Lord will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shinning of a flaming fire by night for upon all the glory shall be a covering c. Esay 4. 5. 6. of fire the same dark cloud which shadowed them by day was also fire and gave them light by night Exodus 14. 19. 20. 24. So Christ baptised the Israelites in the cloud with the Holy Ghost and with fire 1 Cor. 10. 2. Matt. 3. 11. Esay 4. 2. 4. 5. Therefore Israel in faith did betake themselves under the shadow of Gods Majestie in this cloud and Moses sanctified the action by prayer Numb 9. 17. 18. 19. 23. and 10. 34. 36. 1 Cor. 10. 1. CHAP. XIIII 1 God instructeth the Israelites in their journey 5 Pharaoh pursueth after them 10 The Israelites are sore afraid and murmur 13 Moses comforteth them 15 God instructeth Moses to leade the people forward and with his hand and rod to divide the Sea for Israel to goe thorow 19 Gods Angell and cloud remove behinde the campe 21 The Israelites passe thorow the red Sea 23 The Egyptians follow them into the Sea 24. The Lord out of the cloud troubleth the Egyptians 26. Hee biddeth Moses stretch his hand over the Sea 27. It returneth to his strength and drowneth the Egyptians AND Iehovah spake unto Moses saying Speake unto the sonnes of Israel that they turne and encampe before Pi-hahiroth betweene Migdol and the Sea before Baal-zephon over-against it shall yee encampe by the Sea And Pharaoh will say of the sons of Israel They are intangled in the land the Wildernesse hath shut them in And I will make strong the heart of Pharaoh and hee shall follow after them and I will bee honoured upon Pharaoh and upon all his Host and the Egyptians shall know that I am Iehovah And they did so And it was told the King of Egypt that the people fled and the heart of Pharaoh and of his servants was turned against the people and they sayd Why have we done this that wee have sent away Israel from serving us And hee bound his Charet and tooke his people with him And he tooke sixe hundred chosen Charets and all the Charets of Egypt and Captaines over every one of them And Iehovah made strong the heart of Pharaoh King of Egypt and hee followed after the sonnes of Israel and the sonnes of Israel went out with a high hand And the Egyptians followed after them and overtoke them encamping by the Sea all the horses the Charets of Pharaoh and his horse-men and his Army beside Pi-hahiroth before Baal-zephon And Pharaoh drew nigh and the sonnes of Israel lift up their eyes and behold the Egyptian marched after them and they were-sore afraid and the sonnes of Israel cryed out unto Iehovah And they said unto Moses Because there were no graves at all in Egypt hast thou taken us away to die in the wildernesse wherefore hast thou done this unto us to bring us forth out of Egypt Is not this the word which wee spake unto thee in Egypt saying Let us alone that we may serve the Egyptians For it had beene better for us to serve the Egyptians than that we should die in the wildernesse And Moses said unto the people Feare yee not stand still and see the salvation of Iehovah which he will doe for you to day for the Egyptians whom ye have seene to day yee shall not againe see them any more for ever Iehovah will fight for you and you shall hold your peace And Iehovah said unto Moses Wherefore criest thou out unto me Speake unto the sonnes of Israel that they goe forward And thou lift up thy rod and stretch out thy hand over the Sea and cleave it and the sonnes of Israel shall goe in to the midst of the Sea on dry ground And I behold I will make strong the heart of the Egyptians and they shall goe in after them and I will be honoured upon Pharaoh and upon all his army upon his charets and upon his horsemen And the Egyptians shall know that I am Iehovah when I am honoured upon Pharaoh upon his charets and upon his horse-men And the Angell of God which went before the campe of Israel removed and went behind them and the pillar of the cloud removed from before them and stood behind them And it came betweene the Campe of the Egyptians and the Campe of Israel it was a cloud and darknesse and it made light the night and the one came not neere the other all the night And Moses stretched out his hand over the Sea and Iehovah caused the Sea to goe backe by a strong East winde all the night and made the sea dry land and the waters were cloven And the sonnes of Israel went in to the midst of the sea upon the drie ground and the waters were a wall unto them on their right hand and on their left And the Egyptians followed and went in after them all Pharaohs horses his charets and his horse-men into the midst of the 〈◊〉 And it was in the morning watch that 〈◊〉 looked unto the campe of the Egyptians in the pillar of fire and of the cloud and troubled the campe of the Egyptian And tooke off their charet wheeles and led them heavily and the Egyptians said Let us flee from the face of Israel for Iehovah fighteth for them against the Egyptians And Iehovah said unto Moses Stretch out thy hand over the sea and the waters shall returne upon the Egyptian upon his charets and upon his horse-men And Moses stretched out his hand over the Sea and the sea returned to his strength at the looking forth of the morning and the Egyptians fled against it and Iehovah shooke off the Egyptians into the midst of the sea And the waters returned and covered the charets and the horse-men with all the armie of Pharaoh that came after them into the Sea there remained not so much as one of them But the sonnes of Israel walked on dry land in the midst of the sea and the waters were a wall unto them on their right hand and on their left And Iehovah saved Israel in that day out of the hand of the Egyptians and Israel saw the Egyptians dead vpon the sea shore And Israel saw the great hand which Iehovah did upon the Egyptians and the people feared Iehovah and they beleeved in Iehovah and in Moses his servant Annotations PI-hahiroth or the mouth of Hiroth that is the straight or passage betweene the mountaines of Hiroth for in Numb 33. 8. the word Pi that is Mouth is left out of the name Into these streights did God lead Israel both to free them from war with the Philistians Exod. 13. 17. 18. and to give the Egyptians occasion hereby to pursue them as the verses
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
from the holy things as all other uncleane persons but separated also from her husband Lev. 18. 19. and if they companied together during that time presumptuously they were to be cut off Levit. 20. 18. This uncleannesse was as the rest a figure of sinne proceeding from the fleshly and corrupt heart of man as God himselfe reacheth saying When the house of Israel dwelt in their owne land they defiled it by their owne way and by their doings their way was before me as the uncleannesse of 〈◊〉 removed or menstruous woman Ezek. 36. 17. And this was the sinne of idolatry Ier. 2. 23. 24. seven dayes this was the limitâ—d time for the separation or menstrues during which space shee was uncleane as a separated woman though there had but one drop of blood appeared Maimony in Issurei biah ch 6. sect 2. if any appeared after this time it was not called her separation but her issue whereof he speaketh after in v. 25. that toucheth her the pollution of the menstruous extendeth as far as of the man that had an issue spoken of before vers 2. c. and as of the woman that hath an issue spoken of after vers 25. c. even the spittle and the urine of every one of them is uncleane as is before noted on v. 8. Maimony in Metamei mishcab ch 1. sect 15. And these things figured the pollution of sin Ezek. 36. 17. and taught to avoyd all communion therewith 2 Corinth 6. 17. And unto a menstruous woman Ierusalem was likened when for her sins shee was wasted and her people captived by the Babylonians Lam. 1. 17. Her uncleannesse was upon her skirts and she had sinned a sin therefore she was removed Lam. 1. 8. 9. V. 24. lying shall lye that is shall at all or by any occasionlye with her to weet ignorantly for if he did it presumptuously not only pollution but cutting off was his punishment Lev. 20. 18. Therfore the Prophets complaine of this sin Ezek. 22. 10. her fluors or as before her separation which the Greek here translateth her uncleannes Vers. 25. many dayes Here he passeth from the menstrues which were naturall purgations and healthfull for the body though legally unclean unto the issues which were diseases that decayed naturall strâ—ngth if they continued long as the woman which had it twelve yeeres and suffered many things of many Physicians but all in vaine till she came to Christ Mark 5. 25. 26. These many dayes must also beâ— out of the time of her separation or menstrues that is out of the seven dayes fore-mentioned and by many the Hebrew doctors understand from three upward They say when shee seeth blood first in the due time of her customes then is she in her separation all the seven daies If she see it in the eight day then this is the blood of issue because it is out of the time of her separation And so all the blood that is seene in the dayes that are betweene the times of her customes is the blood of issue And the space between they say was eleven dayes onely When a woman seeth blood in the dayes of her issue but one day onely or two dayes one after another shee is said to have the lesser issue if she see it three dayes one after another she is said to have the greater issue or issue absolutely as it is written when the issue of her blood shall run many dayes Levit. 15. 25. a few are two dayes many are three There is no difference betweene her that hath the greater issue and her that hath the lesse but the numbring of seven dayes and the bringing of a sacrifice Lev. 15 28. 29. For she that hath the greater issue is bound to number seven cleane daies but she that hath the lesser numbreth but one onely And she which hath the greater bringeth a sacrifice when shee is cleansed Otherwise as touching uncleannesse and restraint from companying with her husband they are both alike Maimony in Issurei biah ch 6. sect 2. c. over to weer over the time or after her separation as the Greeke translateth which the Hebrewes explaine thus that if she see it three daies next after her separation or menstrues then it is an issue As if shee see it in the eight day of her separation and in the ninth in the tenth for they are the first second and third of the eleven daies which are the daies of the issue Maimony in Issurei biah chap 6. sect 17. Thâ—se things taught the care and diligence that all should have in looking to their life and conversation both for the judging of th 〈…〉 and purging by repentance 1 Cor. 11. 〈◊〉 〈◊〉 Coâ— 7. 11. Vers. 26. e 〈…〉 â—ny thing for the use and service of man 〈◊〉 called a vessell or instrument The particulars o◠〈◊〉 pollutions are noted before Observe 〈◊〉 〈◊〉 whereas the woman thus diseased made 〈…〉 g uncleane that she touched onâ—ly Christ wâ—â—n he was touched by such a one was 〈◊〉 by 〈◊〉 defiled but shâ— by him and the vertue 〈◊〉 〈…〉 eded from him was cleansed For hee was undefiled and separated from sinners Heb. 7. 26. and th 〈…〉 he bare our infirmities Esay 53. 4. yet continued he the Lambe without blemish and without spot 1 Pet. 1. 19. Vers. 27. in water ordinary cleane water not being restrained to living water onely which was peculiarly appointed for the man that had an issue vers 13. and for the Leper Levit. 14. 5. and for the water of sprinkling Num. 19. 17. Ver. 28. seven daies as the man also did see before on ver 13. she shall be cleane having performed the rites fore-mentioned of washing and bathing in water And this time and the manner of cleansing figured the time of grace in Christ and our cleansing from sinne by his blood and spirit whereof it is prophasied In that day there shaâ—â— be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for separation for uncleannesse Zach. 13. 1. Vers. 30. make atonement for her sin-offring was 〈◊〉 figure of Christ to bee offred for the forgivenesse of sins Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offring figured the same Christ offred to make us acceptable unto God by whom also wee present our bodies and soules as holy and acceptable sacrifices Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord that hath washed away the filth or excrements of the daughters of Sion and purged the bloods of Ierusalem from the midst thereof by the spirit of judgement and by the spirit of burning Esay 4. 4. V. 31. shall separate or shall religiously-separate and holyly exempt and sever them by teaching them to understand carefully to keepe these ordinances Le. 11. 47. The G. translateth ye shal ma 〈…〉 theÌ„ wary or religiously carefull the original word is of Nazar whereupon the Nazirites had their name who were separated and sanctified unto the Lord Numbers 6.
off in his body from this life yet he goeth not downe to Gehenna or Hell but hath his portion in the garden of Eden or kingdome of Heaven but there is some man guilty of cutting off whose iniquities are so many that he is cut off from the lite of the garden of Eden of whom it is written that soule shall he cut off from my presence Levit. 22. 3. and I will even destroy that soule Levit. 23 30 and these wicked ones are not cut off in their body but wax old in this world as it is said There is a wicked man that prolongeth his life in his wickednesse Eccles 7. 15. from his peoples in Greeke from his people by peoples meaning the tribes of Israel called the peoples of Israel in Act. 4. 27. So Moses elsewhere explaineth it saying hee shall be cut off from Israel Exod. 12. 15. Num. 19. 13. and from the congregatiâ—n Num. 19. 20. and from the congregation of Israel Exod. 12. 19. and from among his people Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne that is the punishment due for his sin so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you this the Greeke explaineth if a proselyte come unto yâ—u in your laâ—d Of strangers to be admitted to the Passeover see in the annotations on Exod. 12. 48 49. Vers. 15. was reared up or that he Moses reared up the Tabernacle which was the first day of the first moneth in the second yeere after they were come out of Egypt Exod. 40. 1. 17. the cloud a signe of Gods favour and presence possessing and protecting the Tabernacle and dwelling amongst hâ—s people in Christ see Exod. 33. 10 11. and 40. 34. and the annotations there Also Num. 14. 14. Ezâ—k 10. 3 4. even the Tent of the Testimonie or 〈◊〉 the Tent which the Greeke translateth and the house of the Testimonie meaning the most holy place in which was the Arke with the Tables of the Testimonie or Law in it over which place the cloud speciaily was to cover the same The Hebrew word which usually signifieth to or fâ—r is by the Greeke translated and as here so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered as in Esai 11. 9. and so in this place Sol. Iarchi expoundeth it thus the Tabernacle which was made to be a Tent for the Tables of the Testimonie as the appearance or the very appearance of fire in Exod. 40. 38. it is said and fire was on it by night The same cloud was darknesse by day and fire by night as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle as it is said The LORD will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shining of a flaming fire by night for upon all the glory shall be a defence Esai 4. 5. And in Psal. 105. 39. He spred a cloud for a covering and fire to give light in thâ— night So Christ by the Scriptures of the holy Prophets and Apostles which are a cloud of witnesses Heb. 12. 1. and by his Spirit is a shadow in the day time from the heat and for a place of refuge Esai 4. 6. as it is written Thou Lord hast beene a refuge from the storme a shadow from the heat Esai 5. 4. and the Propheticall word is a light that shineth in a darke place 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it to wit by day as is expressed in Exod. 40. â—8 and to be understood here therefore the Greeke version also addeth by day and so doth the Chaldee called Ionathans The continuance of this signe notwithstanding the peoples unworthinesse is remembred by Nehemiah thus Yet thou in thy manifold mercies forsookâ—st them not in the wildernesse the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should 〈◊〉 Nâ—hem 9. 19. Vers. 17. was taken up from off the Teâ—t or from upon or over the Tent which the Greeke translateth went up from the Tent. journeyed or removed set forward encamped or pitched rested Thus God in Christ was the cause and beginning of all rest and motion and the director of his Church in the way that they should goe Therefore Moses sanctified both their journeyings and their restings by prayer unto God Num. 10. 35 36. According to this ancient signe Christ is said to come with clouds Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud and his feet as pillars of fire Rev. 10. 1. for the salvation of his people and destruction of their enemies The same grace is set forth by the similitude of a sheepâ—erd leading his flocke in and out whom they follow Psâ—l 8â— 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉 and their pastures are in all high 〈◊〉 they 〈◊〉 not nor 〈◊〉 neither doth the he 〈…〉 〈◊〉 s 〈…〉 them for he that hath mercy on 〈◊〉 〈◊〉 them c. Esai 40. 9 10. Rev. 7. 16. Wherefore the Church desireth to be told where he sâ—â—dâ—th his flocke and where he maketh them to rest at noone Song 1. 7. And that which the Church saith of Christ His lâ—ft hand 〈◊〉 under minâ— head and his right hand doth embracâ— me â—ong 〈◊〉 〈◊〉 the Chaldee paraphrast on that place applieth to this cloud and the effects thereof Verse 18. At the mouth that is as the Greeke translateth it By the commandement or as the Chaldee saith At the word of the Lord for this signe from heaven the removing and resting of the cloud was to them as the mouth or word of God For God speaketh by his signes which are therefore called the words of his signes Psal. 105. 27. And it signified that whatsoever we doe in word or deed we should doe all in the name of the Lord Iesus Coloss. 3. 17. Vers. 19. taried long or prolonged the time here the spaces of time shorter or longer betweene the journyings of the people are also shewed to be by the Lords cloud that so not onely the works but the times and seasons might appeare to be in Gods hand power Act. 1. 7. kept the charge or the watch Hebr. observed the observation of which phrase see Levit. 8. 35. The Chaldee here translateth the charge or observation of the word of the LORD They kept watch and ward night and day to see when the cloud should arise or they kept the charge in the meane while of serving the Lord whiles the Sanctuarie was erected So after in v. 23. Vers. 20. a few daies Hebr. daies of number that is daies easily numbred meaning a few see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies that is a whole yeere see the notes on Lev. 25. 29.
Esai 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrewes say the trumpets were to be made of silver if of any other kinde of metall they were unlawfull Maim in Cle hammikdash ch 3. sect 5. The tongue of the just is as choise silver Prov. 10. 20. and the words of the LORD are pure words as silver tried c. Psalm 12. 7. beaten worke wrought with the hammer beaten into a plate of one whole peece so the golden Candlesticke was Exod. 25. 31. It signified the labour of the ministers of God giving themselves continually to praier and to the ministerie of the word Act. 6. 4. that the trumpets may give a cleare and certaine sound for and unto the people for the calling for to call together the congregation This was the first of the foure speciall uses of these trumpets when the people rested to assemble them unto the Lord in his Sanctuarie for to heare his word to pray and to doehim worship As Blow the trumpet in Sion sanctifie a fast call a solemne assembly Gather the people sanctifie the congregation c. Ioel 2. 15 16. and Blow the trumpet in the new moone c. Psalm 81. 4. It signified that all the meetings of the Church should be sanctified by the word of God and prayer for the journeying to cause the camps that is the people in their camps or tents to take their journeyes This was the second use of the trumpets to sanctifie by their sound the journeyes and travels of Gods people that as their rest so all their motions might be in God by the conduct of his word and spirit Thus were there three things to be observed at their removings the Lords taking up of the cloud Num. 9. 18. 22. the sound of the trumpets Num. 10. 2. 5. 6. and the prayer of Moses Num. 10. 35. Verse 3. And they that is the Priests shall blow as is expressed in vers 8. The Greeke translateth thou shalt blow meaning Moses by the Priests whom he appointed thereto with them with both of them for when but one was blowne the Princes onely assembled vers 4. Verse 4. with one the Latine translateth it once but the Greeke better with one trumpetâ— heads that is captaines governours of thousands in Greeke Chiliarchs see Exod. 18. 21. Thus was there one trumpet for the rulers and one for the people that all their assemblies might be in the name and by the signe of the Lord and the Governours might have their meeting apart but not the people without the Governours presence for whaâ—soever concerned the people it belonged also to the Princes with them in resting or journeying peace or warre And all assembled unto Moses the chiefe and figure of Christ Heb. 3. 1 2. Verse 5. And if ye blow or And ye shall blow an alarme and the camps c. So after and thus the Greeke translateth it an alarme or a broken sound in Hebrew Trugnah which is generally any loud broken ringing noise either with trumpets as here or with mens voices and shoutings as in 1 Sam. 4. 5. and this either a ioyfull shout and triumphant noise as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11 12. or a mournfull cry as Ier. 20. 16. See the notes on Levit. 23. 24. This broken sound or alarme was fittest to stir vp and incourage the mindes of the people to rise and march forward to battell against the Canaanites as the former continued equall sound was for their quiet assembling vnto the seruice of God and hearing of his Law And unto this difference the Apostle hath respect when he saith If the trumpet give an uncertaine sound who shall prepare himselfe to the battell 1 Cor. 14. 8. And therfore also the Greeke here and often otherwhere translateth it signe or signification because by it the people distinctly perceived what they were to doe Andir signified how God by his trumpeters the Prophets and Apostles hath distinctly signified his will unto his Church for all things needfull to furnish them unto all good works 2 Tim. 3. 16 17. and such should be the teaching of all his Ministers The Hebrew Doctors have understood the former blowing with an equall continued sound to be a signe of mercy to Israel and this alarme or broken sound to be a signe of judgment against their enemies R. Menachem on Num. 10. saith The blowing of trumpets signified mercies therefore in the time of assembling the people he saith And they shall blow with them and all the assembly shall assemble themselves unto thee Num. 10. 3. for the gathering of them is in mercy as it is written Returne ô LORD unto the ten thousand thousands of Israel Numb 10. 36. Likewise And he was King in Iesurun when the beads of the people the tribes of Israel were gathered together Deut. 33. 5. But their journeying was with an alarme Num. 10. 5. because the divine Majestie went before them and it is written Rise up LORD and let thine enemies be scattred Num. 10. 35. So the walls of Iericho fell with an alarme or shout Iof. 6. 20. because Gods Majestie went before them to consume their enemies c. on the East side which were Iudah Issachar and Zabulon Num. 2. 3-7 Verse 6. on the South side Reuben Simeon and Gad Num. 2. 10. c. for their journeyes or according to their journeyings that is not for these two quarters onely but for the other also as Chazkuni observeth for all the foure camps Here therefore the Greeke version addeth by way of explanation And ye shall sound the third alarme and the camps that encampe towards the West shall 〈◊〉 their journey and ye shall sound the fourth alarmâ— and the camps that encampe towards the North 〈◊〉 take their journey The like is signified also by Fâ— Iosephus in Antiq. Iudaic. lib. 3. c. 11. Where the Latine version misseth interpreting Noton the backe part of the Tabernacle which was westward when it meaneth the South and the third 〈◊〉 Liba westward he turneth Southward when Li 〈…〉 is one of the westerne winds as sheweth Aul. Gellius in Noct. Attic. l. 2. c. 22. Vers. 8. a statute for ever an everlasting ordinance the outward rite continuing till Christs comming the spirituall use abiding still for ever that by the preaching of the word and prayer the Ministers of God should guide his people in all their affaires Vers. 9 yee goe to warre Hebr. yee come to warre which the Greeke translateth come forth But comming is often used for going as in Ion. 1. 3. comming that is going to Tharshish the distre 〈…〉 in Greeke the adversaries that resist you This was the third use of the trumpets to be sounded in time of warre and tribulation whereof there be examples in Israels warre against the Midianites Num. 31. 6. in the Iewes war against the Apostaâ—e Israelites when they said Behold God is with us for a captaine and his Priests with sounding trumpets to
cry alarme against you 2 Chron. 13. 12. and sundry the like This one distresse of war is of some thought to be named for all other calâ—mities as the Hebrew canons declare saying It is commanded by the Law to cry out and to sound an alarme with trumpets for every distresse that shall come upoâ— the congregation as it is written Against the distresser that distresseth you Num. 10. 9. as 〈◊〉 〈◊〉 should say every thing that shall distresse you 〈◊〉 〈…〉 mine and pestilence and locusts and the like ye 〈◊〉 cry out for them and sound an alarme And 〈◊〉 thing belongeth unto repentance for when distr 〈…〉 commeth and they cry out because of it and make an alarme all doe know that for their evill deeds they are afflicted as it is written Your iniquities have turned away these things and your sinnes have with-bolden good things from you Ier. 5. 25. c. And by the exposition of our Scribes we are to humble our selves for every distresse that 〈◊〉 come upon the Congregation till mercy be shewed from heaven Maimony in Misn. tom 1. in Taanioth or treat of Fasts or Humiliation chap. 1. sect 1. c. with the trumpets with which sound they were also to lift up their voice in supplication to the Lord to fast and pray as in Ioel 2. 15. 17. 〈◊〉 the trumpet or Cornet in Zion sanctifie a 〈◊〉 call a solemne assembly c. Let the Priests the ministers of the LORD weepe betweene the Pâ—â—â—â— and the Altar and let them say Spare thy people ô LORD c. So in the warre of Abijah 〈◊〉 cried unto the LORD and the Priests sounded with the trumpets and the men of Iudah gave a shout c. 2 Chron. 13. 14 15. And Iehosaphat in his warre proclaimed a fast and prayed 2 Chron. 20. 3. 6. c. The order and manner of such fasts the Hebrewes describe thus In these daies of Humiliation men are to cry out with prayers and supplications and to sound an alarme with trumpets onely But if they be in the Sanctuarie they sound an alarme with trumpets and with cornet and not with both of them together save in the Sanctuarie as it is written With trumpets and voice of the cornet sound an alarme before the King the LORD Psal. 98. 6. These Fasts or Humiliations which they have decreed for the Congregation because of distresses are not day after day for the multitude of the congregation cannot continue in so doing Neither doe they decree the fast to begin save on the second day of the weeke and then on the fift day after that and in the second day of the weeke after that againe and so after this order on the second day and the fift and the second till mercy be shewed them They decree no fasts for the congregation on the Sabbaths or Feast-daies neither blow they in them with cornet or trumpets nor cry out and make supplications in them unlesse it be in a Citie that is besieged by heathens or invaded by a slood or in a ship ready to be cast away in the sea c. Neither decree they that a fast shall begin at the new Moones or at the Feast of the Dedication of the Temple or feast of Purim or in the working day of any solemne feast But if they have begun the Fast though but one day and any of these daies fall out they fast and accomplish the day in humiliation These Fasts which are for distresse women with child and that give sucke and little children fast not And it is lawfull to eat in the night when the fast is on the morrow As the congregation is to fast for their distresse so is a private man to doe for his as if he be sicke or wander in the wildernesse or be imprisoned he is to humble himselfe and seeke mercy by prayer to God Every fasting day decreed for the congregation the Iudges and Elders sit in the Synagogue and make inquirie of the deeds of the men of that Citie from after morning prayer till mid-day and remove the stumbling blocks of transgressions and doe admonish and inquire and search concerning injurious persons and transgressors and separate them and concerning violent persons and humble them c. These are the distresses for which the congregation are to fast and 〈◊〉 an alarme For the enemies of Israel that come against Israel and for the sword that passeth by the land as of heathens warring with heathens and for the pestilence and for evill beasts and for Locusts and for Caterpillers and for blasting of fruits and for meldew and for ruine or downfall of buildings by earthquake winds or the like and for sicknesses that spread among the people and for meanes of livelihood failing to the decay of trading and for raine if it be too excessive or too scarse Every Citie that is distressed with any of these is to fast and sound an alarme untill the distresse be taken away and all that are round about that Citie are to fast but not to sound an alarme but to request mercy for them Maimony in Taanioth ch 1. 2. That humiliations in times of distâ—esse were appointed of God the Prophet Ioel sheweth us in whose time Palmer-worms Locusts Canker-worms Caterpillars wasted the fruits of the earth and drought as fire and flame burnt up the pastures and trees of the field for which the people were exhorted to fast and pray which was performed with blowing of trumpets and sounding alarme c. Ioel. 1. 4 5. 13. 14. 19. 20. and 2. 1. 12. 13. 15. 16. c. yee shall â—e remembred the Chaldee explaineth it the remembrance of you shall come up for good before the Lord. This is a promise of grace annexed to the signes the trumpets for remembrance is sometime for evill to punish iniquitie Nehem. 6. 14. Ier. 14. 10. sometime for good as Neh. 5. 19. and 13. 22. See the notes on Gen. 8. 1. Thus the silver trumpets signified the Ministers dutie by preaching of the Law to call men unto repentance for then sinnes Esa. 58. 1. Ezek. 33. 3. 7. 8. Hâ—s 8. 1. â—el 2. 1. 15 16. and to stirre them up to fight the Lords battels against Satan sinne Antichrist c 2 Chron. 13. 12. 15. Ier. 51. 27. Ios. 6. 8. Rev. 8. 6 7 c. In which battels the Lord himselfe will be with his people and blow the trumpet before them Zach. 9. 14. Verse 10. day of your gladnesse in Greeke daies one named for all This is the fourth use of the trumpets for joy and triumph before the Lord. And by the day of gladnesse distinguished from the solemne feasts Baal 〈◊〉 understandeth the Sabbath day or it may be meant of any extraordinary day of rejoycing for any speciall mercy received or deliverance from evill As a◠〈◊〉 first dedication of Solomons Temple 2 Chrâ—â— 5. 12 13. also at the returne out of 〈◊〉 pâ—iviâ—ie and at the foundation of the second Temple they set thâ—
fought cursed David by his gods 1 Sam. 17. 43. Vers. 7. divinations that is the wages or reward of divinations was in their hand the wages of unrighteousnesse as the Apostle calleth it 2 Pet. 2. 15. being for a wicked art and to an â—nrighteous end so Targum Ionathan expoundeth it The fruits of divinations sealed in theiâ— hand And thus Besorah i. Good tidings is used for the reward of good tidings in 2 Sam. 4. 10. In Israel when the heads judged for reward the Priests taught for hire and the Prophets divined for money the Lord threatneth that for their sake Zion should be plowed as a field and Ierusalem become â—â—aps Mâ—◠〈◊〉 11 12. Balaamites see their reward in this world in the hands of men and that they follow but the people of God walke by faith not by sight and their rewards is in heaven hid with God not in the hands of man 2 Cor. 5. 7. Mat. 5. 11 12. Vers. 8. I will bring you word againe or I will returne you word which the Greeke explaineth I will answer you the things which the Lord shall speake unto me He would have them lodge there that night because he would aske counsell of God who used to speake to the Prophets by dreames and visions of the night Num. 12. 6. Ioâ— 4. 13. and 33. 14 15. Ier. 23. 25 28. He conâ—ulteth with Iehovah the true God whose Propher he would seeme to be and calleth him his God vers 18. and because the businesse concerned the people of Iehovah of him he was to enquire But his promise to bring them word what Iehovah said he performed not faithfully as appeareth by comparing vers 13. with vers 12. the Princes of M 〈…〉 and also of Midian which are here to be understood from vers 7. where they were called 〈◊〉 Vers. 9. God came to wit by night as in v. 20. which the Chaldee expoundeth word came from before the LORD So God came to Abimelâ—â—â— in a dreame by night Gen. 20. 3. and God came to Lâ—bâ—n the Syrian in a dreame by night Gen. 31. 24. Sometimes for his peoples sake and sometimes for their owne God revealed his counsels of old unto men that were wicked Gen. 41. 25. Dan. 2. 45. and 4 21 22. So still he giveth gifts of knowledge and understanding in his word to men that are none of his Mat. 7. 22 23. and 24. 24. 2 Tim. 3. 8. the eye the face as vers 5. curse me them the word curse here is another word in the originall than that before used in vers 6. but of the same signification as appeareth also after in NuÌ„ 23. 7. 8. It meaneth a piercing or striking thorow with evill speeches and so is used for cuising or blaspheming see the notes on Lev. 24. 11. be able to sight or prevaile in fighting or warring against them as the word is used for prevailing in Esai 7. 1â— see before on vers 6. Here Balaam having to deale with God that knoweth all things would not corrupt their speech but fully related the message sent unto him but in his answer to the Princes he dealeth otherwise vers 13. Vers. 12. not curse As the message had two branches to goe and to curse so God answereth unto and forbiddeth both adding a reason because they were blessed And as he forbide him to go to any other place so he forbade him to curse them in any place or where now he was So that Balaam here might know the whole will of God about this businesse and needed not to enquire what the Lord would speake unto him more as he did in vers 19. And though Israel had often provoked the Lord by their sinnes in the wildernesse yet would he not suffer the wicked to curse them but made them heires of that blessednesse which belongeth to those whose iniquities are forgiven and whose sinnes are covered Rom. 4. 6 7. are blessed and therefore may not be cursed of any for the gifts and calling of God are without repentance Rom. 11. 29. And when Iakob the father of this people had got the blessing of Isaak unawares Esau could not get him to reverse it but Isaak said I have blessed him yea and he shall be blessed Gen. 27. 33. neither could Balaam with all his altars and sacrifices procure God to change but was him-selfe forced also to blesse them three times Num. 24. 10. Wherefore they are after put in minde of this mercie the LORD thy God would not hearken unto Balaam but the LORD thy God turned the curse into a blessing unto thee because the LORD thy God loved thee Deut. 23. 5. Vers. 13. Iehovah refuseth to give me the Chaldee explaineth it it pleaseth not the LORD to suffer me and in Greeke God permitteth me not Here Balaam telleth them but the first part of Gods speech concealing the other and the reason which God gave wherein the weight of the answer lay If he had faithfully shewed them the whole counsell of God it might have stayed this evill enter prise cut off all occasion of further sending But as a man loth to displease and loving the proffered gaine he useth a faint and favourable speech as if he should have said I could be content and glad to gratifie the King herein but God will not suffer me at this time to goe the fault is not mine therefore I pray you have me excused The contrary dutie is shewed in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and hee that hath my word let him speake my word faithfully c. and in the Apostles practise who saith I have not shunned to declare unto you all the counsell of God Act. 20. 27. Vers. 14. Balaam refuseth to come in Greeke Balaam will not come Observe Satans practise against Gods word seeking to lessen the same and that by degrees from hand to hand till either he bring it to nothing or at least pervert it to a wrong purpose Balaam told the Princes lesse than God spake to him and they relate to Balak lesse than Balaam told them that when the answer came to the King it was not now the word of God but of man it was onely Balaam refuseth to come as if God had not forbidden or hindered this action but onely there wanted a will in the Prophet there being no word brought either of the Lords will touching his people or of their blessed estate as was signified in vers 12. Hereupon grew occasion for this mischiefe to be further followed and Balaam was the second time sollicited with stronger tentations than before vers 15 16. c. Vers. 15. moe and more honourable or greater and more honourable Of the Hebrewes Sol. Iarchi gathereth from Balaams words to goe with you v. 13. that he being haughty and of a proud spirit insinuated therby as if with them he might not go but with other greater than they he might but this is uncertaine The holy Ghost sheweth rather how
creating and advancing him as in v. 6. lightly esteemed or vilely and foolishly despised Hebr. jenabbel of Nabal foolish as he called them in v. 6. The Chaldee expounds it hee provoked to anger the Rocke the mighty God Christ as vers 4. So the Greeke translateth he departed from God his Saviour Vers. 16. provoked him to jealousie or made him jealous that is exceeding angry for jealousie is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. strange gods the Chaldee explaineth it the service of Idols or idolatry So in Psal. 78. 58. they provoked him to jealousie with their graven images And in 1 King 14. 22 23. the Iewes provoked him to jealousie with their sinnes c. for they also built them high places and images c. And this is the second part of their sinne to turne to idols and devils abominations that is abominable idols or false gods and other sinnes as Levit. 18. 26 27. Deut. 7. 25. 2 King 23. 13. Vers. 17. to devils that waste and destroy man-kinde as their name Shedim here signifieth see Levit. 17. 7. and these are in this respect opposed to God who maketh and saveth his people v. 15. So Ieroboams calves are called Devâ—ls 2 Chron. 11. 15. and all the Gentiles idols are Devils 1 Cor. 10. 20. and Antichrists Revel 9. 20. And unto devils the Israelites sacrificed their sons their daughters when they sacrificed them unto the Idols of Canaan Psal. 106. 37 38. whom they knew not had no knowledge or experience of any good from them or gods which knew not them that is had done them no good as on the contrary the true God saith I did know thee in the wildernesse Hos. 13. 5. where the Chaldee explaineth I supplied their necessities came lately up Hebr. came from neere that is from neere time which when it is spoken of a thing past meaneth lately when of a thing to come it meaneth shortly as in Ezek. 7. 8. were not afraid with horrour lest they should be hurt by them So the originall word properly signifieth and therein differeth from that feare or reverence which we owe to the true God Hee meaneth that they were such Gods as could neither doe good nor evill as is said in Ier. 10. 5. Bee not afraid of them for they cannot doe evill neither also is it in them to doe good Vers. 18. the Rocke that is as the Greeke saith the God and the Chaldee the strong Feare that is the strong God see v. 4. begat thee with the word of truth that thou shouldst be a kinde of first-fruits of his creatures as Iam. 1. 18. The Chaldee expoundeth it created thee which may also bee applied to creating in Christ Iesus unto good workes as Ephes. 2. 10. unmindfull in Greeke hast forsaken this the word following hast forgotten sheweth their long continuance in their sin wherof God complaineth by the Prophet My people have forgotten me daies without number Ier. 2. 32. And is not only forgetfulnesse in minde but in affection and action as when they made a Calfe in the wildernesse they forgat God their Saviour Ps. 106. 19. 21. So God when he will punish them threatneth I will utterly forget you and forsake you Ier. 23. 39. Hereupon he saith Remember these O Iakob and Israel for thou art my servant I have formed thee thou art my servant O Israel shew not thy selfe forgetfull of mee Esay 44. 21. that formed thee or that brought thee forth in Greeke that nourished thee in Chaldee that made thee God is here likened to a father that begat and a mother that bare or brought forth both which do set forth his love and the worke of his grace Vers. 19. saw the Chaldee saith it was revealed before the Lord. God the Iudge first taketh notice of the sinne as in Gen. 18. 20 21. contemptuously abhorred or loathed despised as loathsome which the Greeke expresseth by two words he was jealous or fervent and he was provoked the Chaldee his anger was strong This word which is commonly used for mens contemptuous provoking or despighting of God is here and in Lam. 2. 6. applied to God his despising and loathing of sinne and sinners the provoking or the angering the indignation or griefe caused by his sons and daughters that is by them which had beene his children by his gracious calling of them and would seeme so to be still but their spot was not such as his childrens v. 5. Vers. 20. will hide my face the Chaldee expounds it will take away my divine presence It meaneth also the withdrawing of his favour therefore his children often praied against this Psal. 27. 9. and 102. 2 3. Exod. 33. 15 16. And when God threatneth judgment to his people he saith I will shew them the backe and not the face in the day of their calamity Ier. 18. 17. And here their punishment is answerable to their sinne as they first withdrew their love and obedience from God so he withdrew his presence and grace from them that though they sought him they should not finde him Prov. 1. 28. The contrary is promised to the faithfull They shall see his face Rev. 22. 4. will see and let others see as the Greeke saith I will shew what shall be to them at the last Now the last end of sinners if they convert not is their destruction Psal. 73. 17 18. Prov. 14. 12 13. and 23. 32. very froward Hebr. a generation of frowardnesses or of perversities that is a most froward and perverse people This word Paul useth of heretickes Tit. 3. 11. no faith no firmnesse truth or stability for faith hath the name of stedfastnesse see the notes on Exod. 17. 12. Vers. 21. not god or no god a prophesie of the rejection of the Iewes with the cause thereof They left the Lord their God and tooke another so they made him jealous and angry the Lord also will leave them and take another people so they shall bee provoked their vanities that is as the Greeke translateth their idols or as the Chaldee expounds it their service of idols So Idols are called vanities Ier. 8. 19. and 14. 22. 2 King 17. 15. because they are nothing 1 Cor. 8. 4. not a people or no people that is by the Gentiles which now are not my people whom I will call to my faith and obedience by the Gospell whereby the Iewes shall have occasion of jealousie and anger So Paul expoundeth this in Rom. 10. 19 c. And in 1 Pet. 2. 10. which in time past were not a people but are now the people of God And in Hos. 1. 10. In the place where it was said unto them Yee are not my people there it shall bee said unto them Yee are the sonnes of the living God Thus God threatneth to take his Kingdome from the Iewes and give it to the Gentiles a foolish nation and therefore vile and despised so this is a reward of
their foolish despising of the Lord forementioned v. 15. The Iewes understand these things of the Chaldeans which caried them captive and so grieved them because it is written Behold the land of the Chaldeans this was not a people c. Esay 23. 13. But the Apostles exposition is heavenly shewing therejection of the Iewes for refusing Christ and calling of the Gentiles esteemed of them fooles for which the Iewes were angry as appeareth by Rom. 11. 14. 1 Thess. 2. 15 16. which Gentiles are called foolish because they were carried away after dumbe idols 1 Cor. 12. 2. Whereupon it is said They are altogether brutish and foolish the stocke is a doctrine of vanities Ier. 10. 8. They became vaine in their imaginations and their foolish heart was darkened professing themselves to be wise they became fooles Rom. 1. 21 22. Vers. 22. kindled in mine anger or burneth from mine anger or through my nostrill that is by the breath thereof By fire is meant Gods fiery judgments which by the enemy drought blasting and otherwaies he would bring upon their land Amos 2. 2 5. So in Ezek. 30. 8. God saith hee will set a fire in Egypt which the Chaldee there expoundeth peoples strong as fire but here the Chaldee translateth For an East winde strong as fire commeth forth from before me in anger As before God withdrew his good things from them so now hee threatneth to inflict evils upon their land and upon their persons the lowest hell or the hell of lownesse that is the lowest part of the earth for so Sheol or Hell here and often meaneth as Num. 16. 30 32 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire which should burne downeward even to the middest of the earth the earth or the land wherein Israel dwelt which should be wasted with war drought c. that no man should dwel no fruits should grow thereon for God turneth springs of waters into dry ground a fruitfull land into saltnesse or barrennesse for the wickednesse of them that dwell therein Psal. 107. 33 34. So upon the famine in Israel the Prophet complaineth The fire hath devoured the pastures of the wildernesse and the flame hath burnt all the trees of the field Ioel 1. 4 19. foundations of the mounts that is the strongest places of the land Ierusalem it selfe founded on the holy mountaines was destroyed by the fire of Gods wrath Amos 2. 5. Lament 2. 1 2 3. So it is said The Lord hath kindled a fire in Sion and it hath devoured the foundations thereof Lam. 4. 11. Vers. 23. I will heap or will adde I will consume will spend evils on them the Greeke saith I will gather together evils against them These plagues concerne the people as the former did their land arrowes that is plagues that shall come suddenly and swiftly Zach. 9. 14. Arrowes meane plagues of all sorts as the Scriptures mention the evill arrowes of famine Ezek. 5. 16. of pestilence Psal. 91. 5. and other sicknesses Psal. 38. 2 3. Iob 6. 4. of warres Ier. 50. 14. of thunder lightning c. 2 Sam. 22. 14 15. And among the Gentiles this phrase was used as the pestilence is called an evill arrow by Homer in Iliad 1. Vers. 24. burnt in Greeke consumed Moses useth a word not elsewhere found in Hebrew but in the Chaldee it signifieth to heat or burne and so it may intimate their destruction by the Chaldeans at what time they were so burnt with famine that their visages were blacke as a cole their skin clave to their bones Lament 4. 8. Others translate it filled or mested so it answereth to their sinne who had filled themselves and kicked vers 15. and now for a punishment should bee filled with hunger This the Chaldee favoureth translating it blowne up or swollen with famine And this is the first evill arrow of famine as Ezek. 5. 16. the burning cole hereby the lightning or hot thunderbolt seemeth to be meant as in Psal. 78. 48. or the burning carbuncle a fiery ulcer on the body as in Habak 3. 5. this word is joyned with the pestilence Properly the word signifieth fiery coles Song 8. 6. figuratively it is applied to arrowes that flie Psal. 76. 4. The Greeke and Chaldee here expound it devoured with fowles bitter in Greeke incurable stinging plague in Hebrew Keteb which is the name of a deadly stinging disease joyned with the pestilence in Psal. 91. 6. which the Apostle translateth a sting in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greeke there expoūdeth it But here the Greek calleth it the disease Opisthotonos which is a strange vehement disease in the necke when by the stiffenesse of the nerves or sinewes the necke is strained backward to the shoulders and killeth a man within foure daies as Cornel. Celsus sheweth in l. 4. c. 3. But it seemeth here to be more generall for the pest and other terrible sicknesses wherby God soone cutteth off the life of man with bitternesse The Chaldee expoundeth it evill spirits the teeth Hebr. the tooth of beasts wild beasts to devoure men and cattell see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents or creeping things wormes the Chaldee translateth it dragons that creepe in the dust The wild beasts kill by force wormes and serpents by secret subtilty Vers. 25. Without abroad out of the cities the sword of the enemy by warres bereave or rob to wit all sorts and sexes as after followeth Thus God threatneth his foure sore judgments mentioned in Ezek. 14. 21. Revel 6. 8. the sword and the famine and the evill beasts and the pestilence to cut off from them man and beast terrour inward terrours of conscience whereof see Iob 15. 20 24. terrours of death as Psal. 55. 5. and so the Chaldee translateth it dread of death meaning that they should even die through feare both the young man to wit shall be bereaved so all sorts shall be cut off with these judgements Vers. 26. scatter them into corners or drive them from corner to corner in Greeke disperse them in Chaldee destroy them Here God sheweth the measure of their punishments which though they deserved to have in all extremity yet hee would moderate in mercy Vers. 27. Were it not or but that I feare the wrath or provocation of the enemie God speaketh these things after the manner of men and in regard of his glory that the enemy should not blaspheme he would spare Israel from utter destruction So God pleadeth also with them in Ezek. 20. 13 14 21 22 44. behave themselves strangely or make strange of the matter deny and dissemble the truth of the thing which the Chaldee expoundeth magnifie themselves Compare Psal. 140. 8. Or it may meane the strange and inhumane dealing of the enemies against Israel Vers. 28. For they that is the Israelites as the next verse sheweth and it is a reason of the destruction which God thought to have brought upon
many moe than of Ephraim Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim are referred to Iosua and his men that conquered Canaan the thousands of Manasses to Gedeon and his men Iudg. 7. by Sol. Iarchi on Deut. 33. Vers. 18. of Zabulon or to Zabulon and with him he joyneth Issachar his brother both sonnes of Lea as partner of his blessing So these two joyned in one and the foure next the sonnes of the handmaids are set and blessed together next after Ioseph And it is a tradition of the Hebrewes that these five Zabulon Gad Dan Naphtali and Aser were those five mentioned in Gen. 47. 2. when Ioseph tooke of his brethren five men and presented them before Pharaoh Sol. Iarchi on Deut. 33. and Thargum Ionathan on Gen. 47. 2. Rejoyce Zabulon that is God so blesse thee as thou maist have cause to rejoyce in thy prosperitie thy going out to trade in merchandise by shipping for Zabulon by Iakobs blessing was to dwell at the haven of the Seas c. Gen. 49. 13. so here Moses blesseth him with good successe in his traffique or going out to warres as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it in thy going out to warre against thine enemies And in Iudg. 5. 18. Zabulon is commended for jeoparding their lives unto the death in the high places of the field and Issachar to wit rejoyce thou also Issachar was elder brother to Zabulon Gen. 30. 18. 20. yet Iakob blessed Zabulon first Gen. 49. 13 14. and so doth Moses here and God in parting their inheritance preferreth Zabulon giving him the third lot and Issachar the fourth Ios. 19. 10. 17. in thy tents that is in thy dwelling at rest or tarrying at home for so the remaining in tents is opposed unto going forth to warres or traffique or hunting abroad Ios. 22. 4. Iudg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home house or citie as the tents of Iakob Mal. 2. 12. where the Chaldee translateth the cities of Iakob so these tents of Issachar meane his quiet life at home differing from Zabulons going abroad to trade Chazkuni on this place noteth that Issachars land was good to sow and hee sate in tents to keepe his fields and Moses prayeth that hee might prosper and rejoyce in his fields And so Iakob said unto him in Gen. 49. 14. couching betweene two bounds betweene the limits to keepe his fields The Chaldee translateth and Issachar in thy going to appoint the times of the solemne feasts in Israel having reference to that which is written in 1 Chron. 12. 32. of the sonnes of Issachar that had understanding for the times to know what Israel ought to doe c. which some of the Hebrewes understand of the times and seasons of the yeare new moones and feasts So Sol. Iarchi here expoundeth it and Issachar prosper in thy sitting in tents for the Law sitting and making intercalation of the years appointing the new moones as it is said in 1 Chron. 12. 32. And of the sonnes of Issachar that knew understanding for the times c. the heads of them were 200. they were heads of the Counsell imployed hereabouts c. Vers. 19. They shall call or let them call and so shew their thankfulnesse to God by inviting others to Gods house and shewing them a good example by their owne frequenting the Lords mountaine the mountaine mount Sion where Moses by the Spirit foresaw Gods Temple should be builded The Chaldee paraphraseth They shall gather the tribes of Israel to the mountaine of the house of the Sanctuarie Though by peoples the Gentiles also may be implied whom they having occasion to trade with should provoke to true religion as in Esai 2. 2 3. All nations shal flow unto it and many people shall goe and say Come yee and let us goe up to the mountaine of the house of the Lord c. of justice that is just righteous and acceptable sacrifices offered in faith according to Gods Law as the way of justice is a just and righteous way Matt. 21. 32. So David exhorteth Sacrifice yee the sacrifices of justice and trust unto Iehovah Psal. 4. 6. the abundance in Greeke the riches of the Sea which the Chaldee expoundeth they shall â—at the riches of the peoples taking seas figuratively for peoples as is often in the Prophets So in Esay 60. 5. 16. The abundance of the sea shall bee converted unto thee c. thou shalt also sucke the milke of the Gentiles treasures hid in the sand or hidden treasures of the sand The Greeke translateth the merchandise of the nations that dwell by the sea coast Vers. 20. inlargeth Gad this may be understood of Gads inheritance which the blessed God would inlarge as he promised Israel I will inlarge thy border Exod 34. 24. Or understood of his person and then his inlarging is his deliverance out of distresse as in Psal. 4. 2. thou hast inlarged mee when I was in distresse So it hath reference to Gads troubles prophesied in Gen. 49. 19. see the Annotations there and the historie of Gads inlargement by Iephthah in Iudg. 11. a couragious Lion see this word in Gen. 49. 9. There were of the Gadites in Davids time mighty warriers whose faces were like the faces of Lions and were as swift as the Roes upon the mountaines 1 Chron. 12. 8. the arme this noteth strength as the crowne of the head principalitie meaning that none should be so strong or excellent but Gad should overcome them The Greeke translateth hee shall breake the arme and the Ruler the Chaldee he shall kill rulers with kings This may have reference both to his warres in subduing the Canaanites going armed before his brethren Ios. 1. 12 13 14. and to that famous victorie which he got over the Hagarims 1 Chron. 5. 18 19 21 22. as also to the couragious acts of Iehu 1 King 9. and 10. chapters Vers. 21. he provided the first part for him or as the Greeke translateth he saw his first-fruits or he provided in the beginning at the first for himselfe Gad with Reuben saw the Land of Iazer and Gilead that it was a place for cattell and the sonnes of Gad and of Reuben asked of Moses and of the Princes that the land might be given them for a possession Num. 32. 1 5. It may also bee understood of the Lord that he provided this first portion for Gad or that Gad himselfe saw that is enjoyed as the Chaldee expoundeth it received his first part Sol. Iarchi openeth it thus Hee saw or provided to receive his portion in the land of Sihon and Ogh which was the first-fruits or beginning of subduing the land in a portion of the Law-giver the portion which God by Moses the Law-giver gave unto Gad Num. 32. 33. pretected or hidden covered sieled there in the fenced Cities they left their wives and children under Gods
their rejection Mat. 25. 12. and 7. 23. shall perish or be done away decay be lost To this way of the wicked which perisheth is opposed the good way which is everlasting wherein David desired God to lead him Psal. 139. 24. PSALME II. 1 David prophesieth of the rage of Iewes and Gentiles against Christ. 4 Gods wrath against them for it 6 Christ is established King 7 declared to be the Sonne of God 8 heire and ruler of the world 10 Kings are exhorted to submit unto him WHy doe the heathens tumultuously rage and the peoples meditate vanitie The Kings of the earth set themselves and the Princes doe plot together against Iehovah and against his Christ. Let us breake their bands and cast their cords from us Hee that sitteth in the heavens laugheth the Lord mocketh at them Then will he speake unto them in his anger and in his wrath hee will suddenly trouble them And I have anointed my King upon Sion the mountaine of my holinesse I will tell the decree Iehovah said unto me thou art my sonne I this day begat thee Aske of me and I will give the Heathens for thine inheritance the ends of the earth for thy firme possession Thou shalt roughly rule them with a rod of iron as the vessell of a pottter thou shalt scatter them in peeces And now O ye Kings be prudent be nurtured ye Iudges of the earth Serve yee Iehovah with feare and be glad with trembling Kisse ye the sonne lest he be angry and ye perish in the way when his anger shall burne suddenly O blessed are all that hope for safetie in him Annotations WHY or For what David was the writer of this Psalme as the Greeke prefixeth this title A Psalme of David and he beginneth with marvelling at the rage and folly of the Iewes and Gentiles in persecuting Christ and his Church Acts 4. 25 c. And as David himselfe was a figure of Christ in his kingdome and a father of him according to the flesh so suffered hee the like opposition at the hands of his owne people and of the nations round about him 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6 7 c. Tumultuously rage or burtle together convenâ— with rage and uprore mutinously This word is also used in Daniels case Dan. 6. 6. 11. and after in Psal. 64. 3. The Greeke ephâ—â—axan whereby the holy Ghost tranflateth it Act. 4 25. denoteth rage pride and fiercenesse as of horses that neigh and rush into the battell peoples or nations under these names are comprehended the Iewes with the Gentiles Act. 4. 27 28. meditate vanitie mutter a vaine or emptie thing which shall have no effect And here the Hebrew changeth the time as it doth very often otherwhere will meditate noting by such phrase a continuance of the action as they that did still or usually meditate vaine things But the holy Ghost in Act. 4. 25. keepeth like time here as before whose example I follow according to the proprietie of our tongue So after in this Psalme and many other The Hebrew text it selfe sometime doth the like as Isai. 37. 3â— compared with 2 Kings 19. 33. See the notes on Psal. 18. 7. Vers. 2. Set themselves or present themselves will stand up noting a setled purpose in the heart with a standing up in person to act the same 1 Chr. 1â— 14. princes rulers or priâ—â—e counsellors subtile prudent and imployed in making decrees Prov. 8. 15. next therefore in place to Kings and joyned with them as here so in Iudg. 5. 〈◊〉 Hab. 1. 10. Prov. 31. 4. plot conspire or are founded that is have their foundation plot or ground-worke laid as Exod. 9. 1â— Isâ— 44. 28. and this by assembling and consulting and is therefore interpreted gathered together Act. 4. 26. So the Chaldee translateth it consociate or joyned together to rebell before the Lord to fight against his anointed Christ or Anointed in Hebrew Mashiach or Messias which word though it be generall for the ancient Kings and Priests and Prophets that were anointed with oile Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King 19. 16. yet is it principally the name of the Sonne of God our Saviour Dan. 9. 25 26. who was knowne in Israel by the name Messias Ioh. 1. 41. and 4. 25. and among Greekes by the name Christ of whom wee that beleeve in his name are also called Christians Act. 11. 26. because wee have an Anointing from him that is holy 1 Ioh. 2. 20. 27. himselfe being first anointed with the Spirit and with the oile of gladnesse above his fellowes Luke 4. 18. Psal. 45. 8. Of him is this Psalme interpreted by his Apostles saying Of a truth Lord against thy holy Child Iesus whom thou anointedst gathered were both Herod and Pontius Pilate with the nations and peoples of Israel to doe whatsoever thy hand and thy counsell had fore-determined to be done Act. 4. 27 28. Vers. 3. their bands These were signes of subjection Ier. 27. 2 3. 6 7. And thus the Kings and nations speake refusing to serve Christ though his yoke be easie Matth. 11. 29 30. Ier. 5. 5. The Hebrew phrase mo importeth their bands and his speaking of the Father and the Sonne jointly and of the Sonne in speciall but he that honoureth not the Sonne honoureth not the Father which sent him Ioh. 5. 23. So in the verse following the Lord mocketh at them and at him meaning them all jointly and each severally The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59. 9. Iob 22. 19. Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords or ropes thicke twisted bands signes also of subjection and restraint Iob 39. 13. Ezek. 4. 8. and sometime of love Hos. 11. 4. Vers. 4. The Lord in Hebrew Adonai which in this forme is the peculiar title of God having the forme plurall and vowels of Iehovah mystically signifying my staies or my sustainers my pillars And where in one place Adonai is used another speaking of the same thing hath sometime Iehovah See Psal. 57. 10. with Psal. 108. 4. It commeth of Aeden a hase or pillar which sustaineth any thing The Chaldee translateth it the Word of the Lord that is the title of Christ Ioh. 1. 1. Rev. 19. 13. Our English word Lord hath much like force being contracted of the old Saxon Laford or Hlafford which commeth of Laef to sustaine refresh cherish mocketh will mock deride This implieth both their folly their punishment for it and how God will leave them helplesse in their miserie Psal. 59. 9. Prov. 1. 26. 28. It is spoken of God after the manner of men that hee laugheth mocketh is angry and the like not that he hath such passions as men but because he doth such things as men use to doe when they are moved with such passions and as the Hebrew Doctors say The law
silver wings is meant prosperity Or we may understand it of the two bounds and limits of the enemies where they are continually assayled and indangered And this the Greeke seemeth to favour turning it ana meson â—oeâ— cleroon amids or betweene the inheritances even as they also translate the two burthens or limits betweene which Isacâ—â—r couched Ger. 49. 14. which tribe had the Philistians at one end and Ammonites on the other that vexed them The Chaldee giveth this paraphrase The God of Israel said Though ye kings lye or sleepe betweene the curtaines behold the Church of Israel which is like unto a dove covered with clouds of glory divideth the spoile of the Egyptians with yellow gold understand againe decked with yellow or greenish gold that is of a golden colouâ— and greene as the originall word importeth Levit. 13. 49. and 14. 57. Vers. 15. the Almighty or Al-sufficient that is God named in Hebrew Shaddai of his power and sufficiencie to goe thorow with all things and for wasting and destroying his enemies as at the drowning of the world To this the Prophets have reference saying that shod destruction shall come from Shaddai the Almighty Isa. 13. 6. Ioel 1. 15. scattereth or spreadeth abroad having discomfited the kings his enemies in that his inheritance verse 10. 11. So spreading is used for scattering Zach. 2. 6. it shall be snow-white or thou shalt be snowy speaking to the Church or of it Whitenesse denoteth victorie joy glory Rev. 2. 17. and 3. 5. Luk. 9 29. and whitenesse as snow is a resemblance of purifying from sinne Psal. 51. 9. Isa. 1. 18. Tsalmon in Greeke Selmon a mount of Samaria in the Tribe of Ephraim neere the City Sichem as appeareth Iudg. 9. 47 48. situate in the heart of the Country Tsalmon signifieth shady or darke and so it seemeth this mount was with caves glinns and trees that grew thereon but with snow upon it was made lightsome So to bee snow white in Tsalmâ—n is to have light in darknesse joy in tribulation Vers. 16. A mount of God that is high large and full of divine blessings for Basan was a fat and fruitfull mountaine See Psal. 22. 13. and 36. 7. an hilly mount or a mount of hillâ—ks or knobs having many tops This seemeth to be a comparison Basan is a goodly large mountaine but this Sion doth excell it for here God dwelleth with his Angels c. Vers. 17. leape ye insult ye proudly or lay ye wait for The originall Ratsad is no where found in Hebrew but here onely In Arabik it signifieth to espie and lye in wait for the hurt of others which agreeth well with the argument here for his seat to dwell in it The Lord chose Sion and desired it for his seat this shall be my rest for ever Psal. 132. 13 14. So the Lambe Christ is on mount Sioâ— Rev. 14. 1. But the Chaldee referreth this also to mount Sinai upon which the Word of God desired to place his divine presence Vers. 18. Gods chariot which he useth for his owne service for defence of his Church and destruction of his foes see Psal. 18. 11. Chariot is put for Chariots as ship 1 King 10. 22. for ships 2 Chron. 9. 21. or to note out the joint service of all the Angels as of one twise ten thousand or double myriads that is innumerable in the Greek ten thousand fâ—ld meaning innumerable Angels the Hebrew Shinan translated Angels is not elsewhere found in Scripture It seemeth to come of Shanah to second as being second or next to God the chiefe Princes Daâ— 10. 13. as those in place next Kings are called the second unto them 2 Chron. 28. 7. Esth. 10. 3. If wee referre it to the number we may turne it redoubled or manifold If to the Chariots and derive it of Shanan to sharpen it may note a kinde of Chariots with sharpe hooks used in warres as many humane writers record 2 Meccaâ— 13. 2. Statius lib. 10. Thebaid Macroâ—ius c. How ever the word bee doubtfull the meaning seemeth to be of Angels as the Chaldee plainly expresseth which the Greekes here translate chearfull ones as of the Hebrew Shaan to bee in tranquillitie and joy and the Apostle seemeth to have reference to this place where he mentioneth mount Siâ—n the celestiall Ierusalem and the company of ten thousands of Angels which now we are come unto in Christ Heb. 12. 22. And Angels have appeared like fierie Chariots 2 King 6. 17. with them or in them as in Sinai as God was in Sinai with ten thousands of holy ones when hee gave the fierie Law Deut. 33. 2. so is he in Sion with ten thousands of Angels Heb. 12. 22. Here the words as in seeme necessarily to be supplied or the word Lord as the Lord of Sinai with like meaning as before Vers. 19. Thou art ascended c. Thou Lord Iesus art gone up to the highest Heaven having first descended to the lowest earth So the Apostle teacheth us to understand this place Eph. 4 8 9. to on high or to the high place see Psal. 7. 8. The Chaldee translateth it to the firmament led captive or captived a captivitie that is a company of captives a prey of people taken in warre See the like phrase 2 Chron. 28. 5. 11. Iudg. 5. 12. Numb 21. 1. Deut. 21. 10. So poverty is used for a company of poore people 2 King 24. 14. Christs enemies Satan sinne death hell c. were by him subdued Colos. 2. 15. his Elect captived by Satan were by him redeemed of whom also this may bee meant as Psal. 126. 1 4. hast taken gifts unto that is hast given and distributed gifts among men An Hebrew phrase often used as Take me a sword 1 King 3. 24. that is give or bring it me Take her me to wife Iudg. 14. 2. Take me an offering Exod. 25. 2. Take me a little water 1 King 17. 10. that is Give Giving also is sometime used for taking as Gen. 42. 30. he gave that is tooke us for spies Rightly therefore doth the Apostle turne this in Greeke given Ephes. 4. 8. and the next words â—â—Adam is unto men as Paul explaineth it or among men as Ieremy 49. 15. And the gifts are the Ministers of the Gospell given for the good of the Church Ephes. 4. 11 12. So the Chaldee here addeth thou hast taught the words of the Law hast given gifts to the sonnes of men and also the rebellious or disobedient to wit thou hast led captive They that continue rebellious are subdued to destruction Psal. 2. 9. Isa. 11. 4. others by conversion as Saul breathing out threatnings and slaughter was by Christ subdued Act. 9. And after spake of himselfe and others we ourselves were in times past unwise disobedient c. but when the bountifulnesse and love of God our Saviour towards man appeared he saved us c. Tit. 3. 3 4 5. to dwell understand in Gods mount as vers 17. or with
and tell their sonnes And they might put their constant hope in God and not forget the acts of God and might keepe his commandements And not be as their fathers a generation perverse and rebellious a generation that prepared not aright their heart and whose spirit was not faithfull with God The sonnes of Aephrajim armed shooting with bow turned backe in the day of battell They kept not the covenant of God and in his Law they refused to walke And forgate his actions and his marvellous workes which he had shewed them Before their fathers he had done a miracle in the land of Aegypt the field of Tsoan He cleft the sea and made them passe thorow and made the waters to stand as an heape And led them with a cloud by day and all the night with a light of fire He clave the Rocks in the wildernesse and gave drinke as out of the great deepes And brought forth streames out of the rock made waters descend like rivers And they added yet to sin against him to provoke bitterly the most high in the dry desart And tempted God in their hart asking meat for their soule And they spake against God they said Can God furnish a table in the wildernesse Loe hee smote the Rocke and waters gushed out and streames over-flowed can he also give bread or can he prepare flesh for his people Therefore Iehovah heard and was exceeding angry and fire was kindled against Iakob and also anger came up against Israel Because they beleeved not in God and trusted not in his salvation Though he had commanded the skies from above and opened the doores of heavens And rained upon them Manna to eat and the wheat of heavens hee gave to them Man did eat the bread of the mighties hee sent them meat to satietie Hee made an East wind to passe forth in the heavens and brought on a South wind by his strength And rained flesh upon them as dust and fethered fowle as the sand of the seas And made it fall in the midst of his campe round about his dwelling places And they did eat and were filled vehemently and their desire he brought unto them They were not estranged from their desire their meat was yet in their mouth When the anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel For all this they sinned yet and beleeved not for his marvellous workes And hee consumed their daies in vanitie and their yeares in hastie terrour When he slew them then they sought him and returned and sought God early And remembred that God was their Rocke and the most high God their redeemer But they flatteringly allured him with their mouth and with their tongue they lyed to him For their heart was not firmely prepared with him neither were they faithfull in his covenant And he being compassionate mercifully covered iniquitie and corrupted not but multiplied to turne away his anger and did not stirre up all his wrathfull heat For he remembred that they were flesh a wind that goeth and shall not returne How oft did they bitterly provoke him in the wildernesse grieve him in the desart For they returned and tempted God and limited the holy one of Israel They remembred not his hand nor the day in which hee had redeemed them from the distresser When hee put his signes in Aegypt and his wonders in the field of Tsoan And turned their rivers into bloud and their streames that they could not drinke He sent among them a mixed swarme which did eat them and the frog which corrupted them And he gave their fruit to the caterpiller and their labour to the locust Hee killed their vine with haile and their wild fig-trees with the blasting hailestone And he shut up their cattell to the haile and their flocks of cattell to the lightnings Hee sent among them the burning of his anger exceeding wrath and indignation and distresse by the sending of the messengers of evills Hee weighed out a path to his anger he withheld not their soule from death and their wilde beast hee shut up to the pestilence And smote all the first-borne in Aegypt the beginning of strengths in the tents of Cham. And hee made his people passe forth as sheepe and led them on as a flocke in the wildernesse And led them in confident safety and they dreaded not and the sea covered their enemies And he brought them to the border of his holinesse this mountaine which his right hand purchased And he cast out the heathens from their faces and made them fall in the line of possession made the tribes of Israel to dwell in their tents And they tempted bitterly provoked the most high God and kept not his testimonies But turned backe and unfaithfully transgressed like their fathers they were turned like a warping bow And provoked him to anger by their high places and by their graven idols they stirred him to jealousie God heard was exceeding wroth vehemently abhorred Israel And hee forsooke the dwelling place of Shilo the tent he had placed for a dwelling among earthly men And gave his strength into captivity his beauteous glory into the hand of the distresser And shut up his people to the sword was exceeding wroth with his inheritance The fire did eat their choice yong men their virgins were not praised Their Priests fell by the sword and their widowes wept not And the Lord awaked as one out of sleepe as a mighty one shouting after wine And smote his distressers behinde he gave them eternal reproach And he refused the tent of Ioseph chose not the tribe of Aephrajim But he chose the tribe of Iudah the mount Sion which he loved And builded his sanctuary like high places like the earth which hee founded for ever And he chose David his servant and tooke him from the folds of sheepe From after the ewes with young brought he him to feed Iakob his people and Israel his possession And he fed them according to the perfection of his heart and by the discretions of his hands led he them Annotations MY Law or doctrine for of it the Law hath the name in Hebrew see Psal. 19. 8. Christ speaketh in this Psalme to his people as the next verse sheweth So Isa. â—1 4. Vers. 2. in a parable that is in or with parables as the holy Ghost expoundeth it Mat. 13. 34 35. All these things spake Jesus to the multitude in parables c. that it might be fulfilled which was spoken by the Prophet saying I will open my mouth in parables c. Here the narration and applying of ancient histories are called Parables because all these things came unto our fathers as types and were written to admonish us 1 Cor. 10. 11. What a Parable meaneth see Psal. 49. 5. will utter or well out as from a spring or fountaine hid things so the holy Ghost expoundeth it in Greeke Mat.
good Korah and his company were for a signe to the Israelites Num. 16. 38. 26. 10. Ionas a signe to the Ninevites and Christ to the Iewes Luke 11. 30. PSAL. LXXXVII The nature and glory of the Church 4 The increase honour and comfort of the members thereof To the sonnes of Korah a Psalme a Song HIs foundation among the mountaines of holinesse Iehovah loveth the gates of Sion above all the dwelling places of Iakob Glorious things spoken is of thee O Citie of God Selah I will make mention of Rahab and Babel to them that know me loe Palestina and Tyrus with Cush this man was borne there And of Sion it shall be said man and man was borne in her and he the most High shall establish her Iehovah will recount when he writeth the peoples this man was borne there Selah And singers as players on flutes all my well-springs in thee Annotations HIs foundation or The foundation thereof Gods ground-worke of the Temple which was built upon the mountaines Morijah and Sion 2 Chron. 3. 1. Ps. 2. 6. Some referre it to the Psalme the foundation or argument whereof is of the Church of Christ. The Chaldee saith By the hands of the sonnes of Korah the Psalme was said and the Song founded in the mouth of the ancient fathers Vers. 2. gates of Sion the publike assemblies of the people see the Notes on Psal. 9. 15. The Law was to come out of Sion Mich. 4. 2. and the Scepter of Christs Kingdome Psal. 110. 2. dwelling places these the Chaldee expoundeth Synagogues of the house of Iakob which were in all the Cities of Israel Vers. 3. spoken is that is are particularly spoken all and every of them of thee Citie of God that is Ierusalem so called also Psal. 46. 5. and 48. 2. a figure of the Church What honourable things are spoken of this Citie see Isa. 54. and 60. and 62. and 65. Rev. 21. and 22 chapters The Hebrew phrase in thee is rightly turned according to the Greeke of thee or concerning thee which many times hath such signification as Psal. 63. 7. and 71. 6. and 119. 46. 1 Sam. 19. 4. so also in the Greeke as Rom. 11. 2. Vers. 4. Rahab that is as the Chaldee Paraphrast saith the Aegyptians So Aegypt is called Rahab in Psal. 89. 11. Isa. 51. 9. either for the strength and pride of Egypt which the word Rahab signifieth or of some chiefe citie so named as elsewhere Tsoan Psal. 78. 12. The calling of Egypt to the fellowship of the Church is also prophesied Isa. 19. 19 21 25. And for I will mention the Chaldee translateth the Egyptians and Babylonians they shall mention thy praises Babel the Babylonians see Psal. 137. 1. their chiefe citie was Babel Of a Christian Church there mention is made 1 Pet. 5. 13. to them or among them that know me to wit my familiars Palestina the Philistims see Psal. 60. 10. Tyrus the Tyrians see Psal. 45. 13. Of them were Christian disciples Acts 21. 3 4. Cush the Aethiopians as the Greeke translateth see Psal. 68. 32. this man that is as the Greeke saith these men meaning all before mentioned So the Hebrew often speaketh of a whole nation as of one man See Psal. 25. 22. and 130. 8. But the Chaldee expoundeth it where this kingdome is borne was borne there in the citie of God aforesaid There of immortall seed by the word and Spirit of God are men borne anew 1 Pet. 1. 23. Iam. 1. 18. A thing to come is here set downe as already done so in Isa. 9. 6. Vers. 5. man and man so the Greeke also expresseth the Hebraisme Hereby seemeth to bee meant every man successiively as Hest. 1. 8. For Ierusalem is the mother of us all Gal. 4. 26. So day and day is every day Hest. 3. 4. Psal. 61. 9. Or man and man is many men of this and that Nation of each estate and degree stablish her that the gates of hell shall not prevaile against her Mat. 16. 18. Therefore this citie lieth fouresquare setled in all changes Revel 21. 16. Ezek. 48. 16 20. It may also be read and he will stablish her on high and so the Chaldee expoundeth it and Ierusalem is said to be above Gal. 4. 26. Vers. 6. writing the peoples in the writing of the house of Israel that is the Church Ezek. 13. 9. Isa. 4. 3. V. 7. And singers or And singing are c. This may have reference to the solemne worship of God used in the Church of Israel where singers players on instruments had in charge continually to laud the Lord c. 1 Chron. 9. 33. and 25. 1 2 c. and dances were used at their holy feasts to honor him with Iudg. 21. 19 21. So Christ the Lambe hath harpers with him on mount Sion that sing as it were a new song before the throne Rev. 14. 1 2 3. Or it may respect that which followeth all my springs in thee or of thee are singing that is do sing as also dance or as they that dance that is shew joyfulnesse players on flutes or dancers for so this word may also be taken for dancing to wit at the sound of the flute or pipe as Iudg. 21. 21. Compare herewith Isa. 30. 29. The Greeke here turneth it rejoyeers and it may foretell the joy that should be in the world for the conversion of the Gentiles my well-springs or fountaines streames of water as Psal. 104. 10 that is all gifts and graces which the Scripture noteth by lively fountaines of waters wherewith they are refreshed that serve God in his Temple day and night Rev. 7. 15 17. and welsprings of salvation Isa 12. 3. And as Christ is called a fountaine so is his Church Song 4. 15 12. in thee for now unto principalities and powers in heavenly places is knowne by the Church the manifold wisedome of God Eph. 3. 10. 1 Pet 1. 12. Or we may read it as before in the third verse of thee all my springs doe sing c. PSAL. LXXX VIII A prayer containing a grievous complaint of manifold miseries A Song a Psalme to the sonnes of Korach to the master of the musicke on Machalath leannoth an instructing Psalme of Heman the â—zrachite OIehovah God of my salvation by day I cry out in the night before thee Let my prayer come before thee bow thine eare to my shrill cry For my soule is filled with evils and my life draweth neere to hell I am counted with them that goe downe the pit I am as a man that hath no strength Among the dead free like the slaine that lie in the grave whom thou remembrest no more and they are cut away from thine hand Thou hast put me in the pit of the lowest places in darknesses in the deepe places Thy wrathfull heat stayeth upon me and with all thy billowes thou afflictest me Selab My knowne acquaintance thou hast put farre away from me hast see me for abominations to
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
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
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
thus wast thou decked with gold and silver Ezek. 16. 11. 12. 13. The spirituall signification according to either similitude is one and the same as after shall bee shewed rowes in Hebr. Torim which being of the singular Tor signifieth a disposition row or orderly course of things and hath affinity with Torah which hath the name of the Law in Hebrew and the one is put as an examplanation of the other as David said Is this the Law of man ô Lord God 2 Samuel 7. 19. which another Prophet relateth thus thou hast regarded me according to the order disposition or estate of a man of high degree ô Lord God 1 Chron. 17. 17. And indeed the Law of God is his ordinance or orderly disposition of his precepts the rules and canons of our life The same word Tor is also used for a Turtle-dove and Torim are Turtles as in the law of sacrifices Lev. 12. which some therefore take here to be jewels or ornaments that had the figures of Turtle doves And so the Greeke version here translateth How beautifull are thy cheekes as of a turtle dove But in the verse following where the same word is againe used the Greeke translateth We will make for thee similitudes of gold chaine 's in Heb. Charuzim a word not found but in this one place translated in Gr. collars or chaines and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put about the necke These rowes and chaines signifie the Lawes and ordinances of God wherewith he adorneth the face and necke of his Church that in her profession practice and obedience she may bee comely and gracious in the sight of God and his people and being guided by them may vanquish her enemies Thus Solomon elsewhere saith there is gold and a multitude of rubies but the lips of knowledge are a precious jewel Proverb 20. 15. And againe My sonne heare the instruction of thy father and forsake not the law of thy mother for they shall be an ornament of grace unto thine head and chains about thy necke Proverb 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people of humility reverence and other vertues as on the contrary pride and other like vices are said to compasse evill men about as a chaine and violence to cover them as a garment Psalme 73. 6. Likewise holy persons that teach instruct reprove and such as receive doctrine and reproofe Proverb 25. 12. and reproofes themselves are pearles Matth. 7. Thus also the Hebrewes understood this Scripture as the Chaldee paraphrase here saith When the Israelites went forth into the Wildernesse the Lord said unto Moses How fayre is this people that the words of the Law should bee given unto them that they may be as bridles in their jawes that they depart not out of the good way as an horse goeth not aside that hath a bridle in his jawes and how faire is their necke to beare the yoake of my precepts that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field and feedeth both it selfe and the master thereof Vers. 11. We will make for thee A promise of encrease of graces to the Church by We is understood the mystery of the Trinity as in Genesis 1. 26. Let us make man So in Rev. 1. 4. 5. Grace and peace is wished from the Father Sonne and Holy Ghost and in 1 Corinth 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit the diversities of ministeries whereby those gifts are administred to be of the Lord Christ and the diversities of operations effected by the gifts and ministeries to bee of God the Father The Hebrewes also as Sol. larchi here interpret it I and my judgement hall by which phrase the Trinity of old was implyed though now the faithlesse deny the same for a judgement hall in Israel consisted of three at the least which in their close manner of speech they applyed unto GOD but their posterity understood it not Christ here teacheth his Church that every grace and good gift is from GOD as also the increase thereof Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. Also that to him that hath shall be given and he shall have more abundance Matth. 13. 12. As in our bodies wee come naked into this world without clothes or ornaments so is the estate of our soules by nature naked and bare Ezek. 16. 4. 7. till Christ of his grace by his Spirit clotheth and adorneth us Revelation 3. 18. rowes of gold he spake before of rowes simply now he addeth of gold either to signifie more excellent ordinances and graces under the Gospell then under the Law as hee promiseth For brasse I will bring gold and for â—ron I will bring silver c. Esay 60. 17. that should proceed from faith and love and not from feare as when shee was under the bridle of the Law for wee should not bee like horse and mule whose jaw must bee bound with bit and bridle Psalme 32. 9. and yeeld obedience by constraint or it meaneth a new supply of graces so that we are changed into the image of God from glory to glory even as by the spirit of the Lord 2 Corinth 3. 18. These promises may respect both the rules ordinances gifts and graces bestowed on his people Proverbes 20. 15. and the persons themselves that are furnished with those graces as the precious sonnes of Zion are said to bee comparable to fine gold Lament 4. 1. speckes of silver in Greeke markes of silver which word markes Stigmata Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus by suffering for his Gospell Here it meaneth variety of graces in the communion of the Saints for their mutuall helpe comfort and delight as is opened in Proverb 25. 11. 12. A word fitly spoken is like Apples of gold with pictures of silver As an eare-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient eare Where we are taught that both instructions and reproofes are the ornaments of the Saints when they are prudently uttered and obediently received Neither of which can bee without the speciall grace of God who both maketh these ornaments for us and maketh us fit to receive and put them on for The hearing eare and the seeing eye the Lord hath made even both of them Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse of the Law which God gave unto Israel on the two tables by the hand of Moses But though the ordinances of the Law were likened to gold and silver wherewith the Church then was decked as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people then thousands of gold and
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my
for an offring to the Lord Esay 66. 20. so the Ministers of the new Testament did so minister the Gospell of God that the offring up of the Gentiles might be acceptable Romanes 15. 16. in which sense Christ here is by his servants as charrets for his voluntary free people to be brought as an oblation to the Lord. The Chaldee paraph 〈…〉 eth on these words thus I consulted with my soule to doe them good and to put them high in the charrets of Kings c. Verse 13. O Shulammitesse As Solomon named in Hebrew Shelomoh had his name of peace 1 Chron. 22. 9. and Ierusalem was also called Shalem or Salem Psalme 76. 3. which signifieth Peace Hebrewes 7. 2. so here the Church or people called upon to returne is named Shulammitess in Hebrew Shulamith of her peace and perfection with God in Christ and so in one Greeke version it is interpreted Eirenevousa as being at peace It may also have reference to Ierusalem as being a daughter to that mother of us all And this name hath occasioned some probably to apply this unto the recalling of the Iewes as was fore-told Romanes 11. 25. c. which is yet to be fulfilled returne returne this doubling of the word and that twise sheweth the earnest desire of her conversion with the certainty thereof that we may looke upon thee or and let us see or view thee and properly it meaneth a looking upon with delight This seemeth to bee spoken by her friends desirous to see the graces in this Shulammitesse returned For even the Angels desire to looke into the things that are imparted to the Church by the Gospell 1 Peter 1. 12. and it was Davids one request that hee might view the pleasantnesse of the Lord in his House or Temple Psal. 27. 4. And the Prophet foretold how the watch-men should sing with a high voice for that they should see eye to eye when the Lord returned Sion Esa. 52. 8. The Chald. paraphrast explaineth the words thus Returne unto mâ—e O congregation of Israel returne unto Ierusalem returne unto the house of the doctrine of my law returne to receive Prophesie from my Prophets which prophesie in the name of the Word of the Lord. What shall ye see in the Sulammitesse or Why looke ye or would ye looke upon the Sulammitesse The question which seemeth to be demanded by Christ is to stir up attention and affection in the hearers as the company or as the dance that is a company of dauncers that rejoyce together as they were wont after victories Exod. 15. 20. And prophesiyng of the spirituall joy at the restoring of his people God saith O Virgin of Israel c. thâ—â— shalt goe forth in the dances of them that make merry and Then shall the Virgin rejoyce in the dance Ierem. 31. 4. 13. And at the returne of the prodigall son there were musicke and daunces in his fathers house Luk. 15. 25. This answer seemeth to bee made by Christ himselfe that asked them or it may be the question continued thus what looke ye upon the Shulammitesse which is like the company or daunce of two armies of two armies or of two camps two hosts in Hebrew Machanaim by which name the place was called where an host or troop of Angels met Iakob with his troope at his returne out of servitude Gen. 32. 1. 2. Hereby is signified both the deliverance of this Shulammitesse out of her miseries and the joy of men and Angels for her victorie For there is joy also in the presence of the Angels of God over one sinner that repenteth Luke 15. 10. and they pitch their campes about them that feare the Lord for to deliver them Psal. 34. 8. CHAPTER VII HOw beautifull are thy feet with shoes ô bounteous-princes daughter the joynts of thy thighes are like jewels the worke of the hands of an Artificer Thy navell is like a round goblet let there not want mixture thy belly is like an heape of wheat set about with Lilies Thy two breasts are like two fawnes twinnes of the Roe Thy necke is like a tower of yvorie thine eyes like the pooles in Heshbon by the gate of Bath rabbim thy nose is like the Towre of Lebanon looking toward Damascus Thine head upon thee is like Carmel and the hayre of thine head like purple the King is bound in the galleries How fayre art thou and how pleasant art thou O Love for delights This thy stature is like to a palme-tree and thy breasts to clusters I sayd I will goe up to the Palme-tree I will take-hold of the boughes thereof and now let thy breasts bee as clusters of the vine and the smell of thy nose like apples And thy palate like the good wine that goeth to my beloved to righteousnesse causing-to-speake the lips of those that are asleepe I am my beloveds and his desire is towards mee Come my Beloved let us goe-forth into the field let us lodge in the villages Let us get-up earely to the Vineyards let us see whether the vine flourish the tender-grape open it selfe whether the Pomegranates blossome there will I give my loves to thee The Mandrakes giue a smell and at our doores are all precious-things new and old O my Beloved I have layd them up for thee CHAPTER VII THy feet with shoes how are they beautifull O thou the daughter of Prince bountifull Ioynts of thy thy thighes like unto jewes are Worke of the hands of an artificer Thy navel is like to a goblet round Of mixed colour let no want-be-found Thy belly is like to an heape of wheat That is with Lilies round about-beset Thy two breasts like two fawnes twins of the Roe Thy necke an yv'rie towre is like unto Thine eyes are like the pooles in Hesebon By gate that haunted is of many a one Thy nose is like the towre of Libanus That looketh to the face of Damascus Like unto Carmel is thine head on thee The hayres eke of thine head like purple be The King he bound is in the galleries How faire art thou how pleasant art likewise Thou ô deare Love for all delightfulnesse Like to a palm-tree this thy stature is Like unto clusters are thy breasts also I sayd I will up to the palme-tree goe Will of the boughes thereof fast-hold get me And now thy breasts like the Vine clusters be And of thy nose like apples be the smell Thy palate eke like wine that doth excell That goes to my Belov'd to righteousnesse Causing the sleepers lips speech-to expresse I my Beloveds am and his desire Is towards me Come let us forth retire Into the field ô my Belov'd and let Vs in the villages a lodging-get Vnto the vineyards let us rise-earely Whether the vine doe flourish let us set The tender-grape if opening it appeare If the Pomegranate-trees doe blossomes beare There will I give my dearest loves to thee The Mandrakes give a smell at our doores be All precius things eke new and old
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the