of thy salvation and firmly sustain me with a free spirit I wil teach trespassers thy wayes and sinners shall convert unto thee Deliver me from blouds O God the God of my salvation my tongue shall shout thy justice Lord thou shalt open my lips and my mouth shall shew forth thy praise For thou delightest not sacrifice else would I give it burnt offering thou wilt not contentedly accept The sacrifices of God are a broken spirit a heart broken and contrite O God thou wilt not despise Doe well in thy good pleasure unto Sion build thou the wals of Ierusalem Then shalt thou delightfully accept the sacrifices of justice the burnt offering and the whole oblation then shall they offer up bullocks upon thine Altar Annotations HE had gone in to wit into the chamber as Iudg. 15. 1. that is had lien with as the phrase importeth Gen. 6. 4. and is expressed 2 Sam. 11. 4. Bathsheba the daughter of Eliam 2 Sam. 11. 3. called also Bathshua daughter of Ammiel 1 Chron. 3. 5. She was wife to Captaine Urijah the Hittite and whiles her husband was at the leager of Rabbah David lay with her and she being with child he first sought to cover his fault by sending for Vrijah home that he might be esteemed the father which not succeeding he sent him backe with privie letters to Ioab the Generall for to procure his death Which being done David married his wife Bathshebah so thinking to cloake his sinne But God was displeased and sent Nathan to reprove David whereupon he repented and made this Psalme for an example unto and comfort of sinners See the historie at large 2 Sam. 11. and 12. Vers. 4. much wash mee or multiply wash mee that is thorowly wash me againe and againe He applieth the washings used in the Law Lev. 11. 25. 32. Exod. 19. 10. Num. 19. 19. to the spirituall washing from sinne in the bloud of Christ Rev. 7. 14. 1 Ioh. 1. 7. So after in verse 9. and Ier. 4. 14. The Hebrew Hereb or Harbeh multiply is used for much as 2 King 10. 18. where it is opposed to little And that which in one place is written harboh multiply in another is la-rob and rabbah much as 1 King 10. 10. with 2 Chron. 9. 9. 2 Sam. 8. 8. with 1 Chron. 18. 8. Vers. 5. I know or acknowledge So Isa. 59. 12. Ier. 3. 13. Vers. 6. Against thee or Vnto thee onely This is either because he concealed his sinne from men but could not from God 2 Sam. 12. 12. or that onely God could remit the punishment of his sin Isa. 43. 25. So Psal. 41. 5. I have sinned and so am deprived of the glory of God as Rom. 3. 23. that which is evill c. which displeaseth thee This hath reference to 2 Sam. 11. 9. and 11. 27. that thou maiest be just that is thou hast suffered me to fall into sinne that thou maiest be just or justified in whatsoever thou hast spoken for the salvation of thy servant or punishment of my sinne 2 Sam. 12. 10. For the injustice of man commendeth the justice of God Rom. 3. 4 5. or it may have reference to the former words I know and acknowledge my sinne that thou maist be just when thou speakest or in thy speaking that is in thy words as Rom. 3. 4. so after in thy judging maist be pure or cleare sincere unreproveable and consequently maist win the victorin in judgement whereupon the Apostle according to the Greeke version saith maist overcome Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcomming Vers. 7. in iniquitie the perversenesse or vitiosity of nature commonly called originall by the Apostle inhabiting sinne Rom. 7. 17. whereby all men are carnall sold under sinne Ioh. 3. 6. Rom. 7. 14. The Chaldee calleth it the sinne of evill concupiscence This David maketh the fountaine of all his actuall sinnes painfully brought forth borne with sorrow The Hebrew signifieth the painfull travell of child-birth Isa. 26. 17 18. and 51. 2. Psal. 29. 9. conceived or was warme in heat as Gen. 30. 38. 39 41. Vers. 8. the inward parts or the covered parts the heart roots where wisdome is seated of God Iob 38. 36. named in Hebrew of covering plaistering or pargetting the secret or the closed place which being referred to the person meaneth the heart which God reneweth Ezek. 36. 26. and wherein he writeth his lawes Heb. 8. 10. And thus the Chaldee expoundeth it the close place of the heart which the Apostle calleth the hid man of the heart 1 Pet. 3. 4. or if it be referred to the thing it meaneth the secrets of wisedome Iob 11. 6. the wisedome of God in a mysterie the hid wisdome manifested by the Gospell 1 Cor. 2. 7. And thus the Greeke applieth it saying the unmanifest and hid things of wisdome thou hast manifested to me hast made or wilt make me know thus he riseth by faith out of his sin being taught wisdome of God Vers. 9. Thou wilt purge me from sinne or prayer-wise Purge thou me from sinne or make me sinlesse expiate or purifie my sinne Prayers are often made in this manner as with assurance that they shall be performed See the note on Psal. 17. 8. Eizop or hyssop of the Hebrew Ezob and Greek hyssopos an herbe or tree growing out of the wall 1 King 4. 33. appointed in the law for to sprinkle and cleanse with Exod. 12. 22. Num. 19. 6. 18. Lev. 14. 4. 6. 49. Heb. 9. 19. and the sprinkling with it was the last part of the purification of the uncleane here used to signifie the ful cleansing from sinne by the bloud of Christ Heb. 9. 13 14. whether it were that herb which we now call eizop or no is uncertaine The Childee paraphraseth Thou wilt sprinkle me like a Priest which sprinkleth the uncleane with the purifying waters with hyssop with the asbes of a heifer and I shall be cleane wash me another legall rite for purifying the uncleane Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification Heb. 10. 22. Tit. 3. 5. Isa. 4. 4. Vers. 10. to heare joy the joyfull tidings of the forgivenesse of my sins bones that thou hast crushed or brayed nothing hereby the greatnesse of his griefe and affliction Iob 2. 2. 5. and 30. 17. and 33. 19. 21. Psal. 38. 4. Vers. 11. Hide thy face that is regard not my finhes to visit them on me See the contrary Psal. 90. 5. and 109. 14 15. Ier. 16. 17. Vers. 12. firme spirit a spirit ready prepared stedfast and certaine The like is applied to the heart Psal. 11 2. 7. and 57. 8. Vers. 13. from thy face or from thy presence This was an effect of Gods utmost anger against sinners 2 Kings 24. 20. Ier. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holinesse thy holy Ghost which the Chaldee expoundeth thy holy spirit of Prophesie Vers. 14. the joy of thy salvation the joy
or of archers the â—â—ut or 〈◊〉 of the cane that is such as use canes or reeds whereof speares or arrowes were made Of this word company see before vers 11. It may also be read the wild beasts of the reeds meaning the savage wicked people So the Chaldee turneth it the armies of sinners mighty bulls the high Priests and great personages see Psal. 2â— 13. that submitteth that is the Hypocrite which â—aineth subjection as the former were professed enemies or till â—e that is every one submit as Deut. 33. 29 The word signifieth such submission as when one casts downe himselfe at the feet as to be trodden on so Prov. 6. 3. he hath scattered this is spoken to the Church of God The Greek turneth it as the former Scatter thou Vers. 32. Princely Ambassadours Heb. Chashmannim a word not used but here The Greeke saith Presbeis Ambassadours Egypt in Hebrew called Mitsrajim the name of the sonne of Cham the sonne of Noah Gen. 10. 6. who called the country where he his posterity dwelt by his owne name In Greek and in the new Testament it is alwaies called Egypt This is a prophesie of the calling of the Gentiles to the faith as the Chaldee saith that they may be made proselytes Aethiopia in Hebrew Cush another sonne of Cham brother to Mâ—sraim and Canaan Gen. 10. 6. the country where he and his children dwelt is called by his name Cush in Greeke Aethiopia The people we call back Moores hastily stretch Hebr. make run nothing the readinesse of that nation to offer gifts and sacrifices or as the Châ—â—dee explaineth it to spread out their hands in prayer and to receive the Gospell See Act. 8. 27 c. Vers. 34. of heavens of antiquitie that is the most ancient and highest heavens which were since the world began noting hereby Gods powerfull Majestie and helpe to his Church as Deut. 33. 26. will give or giveth usually his voice that iâ— speakes aloud or thundereth see the notes on Psal. 46. 7. and 29. 3. Some Apostles were called Sonnes of thunder Mark 3. 17. and Christs powerfull voice raiseth the dead Ioh. 5. 25. Vers. 35. Give the strength that is strong praise and the glory of the Kingdome see Psal. 8. 3. Vers. 36. Sanâ—tuaries the holy and most holy places of the Tabernacle and Heaven it selfe see Psal. 43. 3. the people that is as the Greeke explaineth his people So the soule Psal. 69. 2. foâ— my soule see Psal. 45. 4. Blessed be God Hereupon God was called in Israel the Blessed one as Mark. 14. 61. Art thou Christ the sonne of the Blessed that is the son of God Mat. 26. 63. PSAL. LXIX David the father and figure of Christ complaineth of his great afflictions 14 He prayeth for deliverance 23 He devoteth his enemies to destruction 31 He praiseth God for the salvation of his Church To the Master of the Musicke upon Shoshannim a Psalme of David SAve me O God for waters are entred even to the soule I sinke downe in the mud of the gulfe where no standing is I am entred into the deeps of waters and the streaming floud overfloweth me I am weary with my crying my throat is burnt mine eyes faile I attentively waiting for my God Many are moe than the haires of my head they that hate me without cause mighty are they that would suppresse me mine enemies falsly that which I tooke not away then I restored O God thou knowest my foolishnesse and my guiltinesses are not concealed from thee Let not them be abashed for me that hopefully expect thee Lord Iehovih of hosts let them not be ashamed for mee that seeke thee O God of Israel For for thy sake doe I beare reproach shame covereth my face I am become a stranger to my brethren and a forreiner to my mothers sonnes For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me And I wept with fasting afflicted my soule and it was for reproacheâ— to me And I made my rayment sacke cloth and I was to them for a Proverbe They that sit in the gate spake against me and they that drinke strong drinke made melodies And I my prayer is to thee Iehovah in time of acceptation O God in multitude of thy mercy answer thou me in the truth of thy salvation Deliver me out of the mire and let mee not sinke downe let mee bee delivered from my haters and out of the deeps of waters Let not the streaming floud of waters oâ—erflow me neither let the gulfe swallow me neither let the pit shut her mouth upon me Answer mee Iehovah for thy kinde mercy is good according to the multitude of thy tender mercies turne the face unto me And hide not thy face from thy servant for distresse is on me make haste answer me Draw neere to my soule redeeme it because of mine enemies ransome thou me Thou hast knowne my reproach and my shame and my dishonour before thee are all my distressers Reproach hath broken my heart and I am full of heavinesse and I looked for some to mone me but none came and for comforters but I found none But they gave me gall for my meat and in my thirst they gave me vineger to drinke Let their table be before them for a sâ—are and for recompences for a trap-fall Let their eyes be darkened that they see not and make their loines to shake continually Powre out upon them thy detesting ire and let the burning wrath of thine anger take them Let their Castle be desolate within their tents let there not be a dweller For they persecute him whom thou hast smitten and they tell of the sorrow of thy wounded ones Give thou iniquity unto their iniquity and let them not come into thy justice Let them bee wiped out of the Booke of the living and let them not be written with the just And I poore afflicted and sorrowing let thy salvation O God lift me up I will praise the Name of God with a song and magnifie him with confession And it shall be better to Iehovah than a young Bull that hath hornes that parteth the hoofe The meeke shall see it they shall reioyce the seekers of God and your heart shall live For Iehovah heareth the needy and despiseth not his prisoners Praise him let heavens and earth seas and all that creepeth in them For God will save Sion and build the Cities of Iudah and they shall dwell there and have it for inheritance And the seed of his servants shall possesse it and they that love his name shall dwell therein Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Vers. 2. Save me c. David in his troubles being a figure of Christ prayeth for deliverance from tentations and persecutions under the similitude of waters mud myre pit deeps streames c. and that this Psalme had accomplishment in Christ the Evangelists shew Mat. 27. 48.
being touched became like the fat of a dead thing therefore it is unlawfull for the sonnes of Israel to eat of the sinew c. Pirkei R. Eliez ch 37. that shranke or that was removed or forgate his place The Greek translateth the sinew that was benummed By the Hebrew Canons they were bound to abstaine from eating this sinew both within the land of Israel and without the land in common meates and in holy in cattell and in wild beasts in the right thigh of the beast and in the left But not infowles because they have no hollow in the thigh And whose eateth of the sinew that shranke the quantity of an Olive is beaten with 40 s 〈…〉 es Thalmud Bab. in Cholin ch 7. and Maimony in treat of Forbidden meats ch 8. Therefore the Iewes are carefull to cut away out of all beasts which they kill and eat this sinew with all the branches of it underneath and the muscle of flesh wherein they are for more assurance Also in their sacrifices when the members of the burnt offring were cut in peeces and salted then all the peeces were laid upon the Altar and they tooke out the sinew that shranke being upon the top of the Altar and threw it upon the ashes which was in the midst of the altar saith Maimony in Misn. treat of Offring the sacrifices ch 6. S. 4. Among the Hebrewes also that paine in the thigh with vs named the Sciatica is by them called Gid hannasheh that is The sinew that shranke CHAP. XXXIII 1 Iakob goeth before his family and boweth unto Esau seven times 4 the kindnesse of Iakob and Esan at their meeting 6 Iakobs wives and children bow unto Esau. 10 With much intreaty he receiveth Iakobs present 12 Offereth to accompany Iakob but his courtefie is modestly refused 17 Iakob commeth to Succoth 18 At the city of Sechem he buyeth a field and buildeth an altar called El-Elohe-Israel ANd Iakob lifted up his eyes and saw and behold Esau came and with him foure hundred men and he divided the children unto Leah and unto Rachel and unto the two handmaids And he put the handmaids and their children first and Leah and her children after and Rachel and Ioseph aftermost And he passed over before them and bowed himselfe to the ground seven times untill hee came neere to his brother And Esau ran to meet him and imbraced him and fell on his neck and kissed him and they wept And he lifted up his eyes and saw the women and the children and said who are these with thee and he said The children which God hath graciously given to thy servant And the handmaids came-neere they and their children and bowed-themselves And Leah also came-neere and her children and they bowed-themselves and after came Ioseph neere and Rachel and they bowed-themselves And he said what meanest thou by all this company which I met And he said to find grace in the eyes of my Lord. And Esau said I have much my brother let that which is thine be thine And Iakob said Nay I pray thee if now I have found grace in thine eyes then take my present at my hand for therefore I have seene thy face as though I had seene the face of God and thou wast pleased with me Take I pray thee my blessing which is brought to thee because God hath dealt-graciously with mee and because I have all and he urged him and he tooke it And he said let us take our journey and goe and I will goe before thee And hee said unto him my Lord knoweth that the children are tender and the flockes and herds are with young with me and if they overdrive them one day then all the flockes will dye Let my Lord I pray thee passe over before his servant and I will leadon softly according to the foot of the worke which is before me and to the foot of the children untill I come unto my Lord to Seir. And Esau said Let me appoint I pray thee with thee some of the folke which are with me and he said wherefore is this let me find grace in the eyes of my Lord. And Esau returned in that day on his way to Seir. And Iakob journeyed to Succoth and built him an house and made boothes for his cattell therefore he called the name of the place Succoth And Iakob came safe to the City of Sechem which is in the land of Canaan when he came from Padan Aram and he encamped before the City And he bought a parcell of a field where hee had stretched-out his tent at the hand of the sonnes of Hamor the father of Sechem for an hundred lambs And he set-up there an Altar and called it El-Elohe-Israel Annotations HAndmaids in the Chaldee concubines So one of them is called Gen. 35. 22. Vers. 3. seven this may be taken for many times as the barren hath borne seven that is many 1 Sam. 2 5. seven that is many abominations are in the hatefull mans heart Prov. 26. 25. and sundry the like Here Iakob doth that himselfe which God promised should bee done unto him Gen. 27. 29. But humility goeth before honour And it is noted by the Hebrew Doctors as a decree of God that Esau should be ruler over Iakob in this world and Iakob ruler over Esau in the world to come Pirkei R. Eliezer ch 37. Vers. 4. kissed him These were signes of Esaus affections changed from his former hatred Gen. 27. 41. Luk. 15. 20. and of Iakobs prevailing with men as he had with God Genes 32. 28. for his waies pleasing the Lord hee made his enemies at peace with him Prov. 16. 7. Therefore the word kissed is extraordinarily noted in the Hebrew with three prickes over it as leading the reader to observe well this matter In the words following the Greeke addeth they wept both Vers. 8. what meanest thou Hebr. what to thee company or camp the drove sent before Gen. 32. 16. to finde that is that I may finde the Greek explaineth it that thy servant may finde grace Vers. 9. much Hereby he may meane inough or a great deale the Greeke translateth it many things Iakob in vers 11. speaketh more freely I have all things Thus Esau had received his blessing Gen. 27. 39. be thine that is keepe it to thy selfe or as the Chaldee explaineth it much good doe it thee that which thou hast Vers. 10. therefore or because as this word signifieth in Gen. 38. 26. face of God that is honourable and comfortable The Chaldee for God Elohim translateth Princes as the word sometime signifieth Psal. 82. pleased or thou hast favourably accepted me Vers. 11. blessing that is the gift which by the blessing of God I have received and doe with a willing and liberall heart give unto thee Hereupon the scripture often useth a blessing for a bounteous gift or liberality 1 Sam. 25. 27. and 30. 26. 2 King 5. 15. and so the Apostle useth it in 2 Cor. 9. 5. 6. The
reformation As for the outward sacrifices God testifieth I desired mercie and not sacrifice and the knowledge of God more then Burnt offrings Hos. 6. 6. and David saying that the Lord delighted not in sacrifice nor would accept of a Burnt-offring addeth The sacrifices of God are abroken spirit c. Psal 51. 18. 19. And the wisest of the Scribes of old could say that to love God with all the heart and with all the understanding and with all the soule and with all the strength and to love his neighbour as himselfe is more then all Burnt-offrings and Sacrifices Mark 12. 33. CHAP. II. 1 The meat-offring of flowre with oile and incense 4 The Meat-offring baked in the oven Cakes or Wafers 5 The Meat-offring baked on a plate 7 or in a frying-pan 11. all without Leaven 12. 14. The Meat-offring of the first fruits in the eare 13 The salt of the offrings AND a soule when it will offer an oblation of Meat-offring unto Iehovah his oblation shall be of fine-flowre and he shall powre oile upon it and put frankincense upon it And hee shall bring it unto the sonnes of Aaron the Priests and hee shall take thereout his handfull of the flowre thereof and of the oile thereof with all the frankincense thereof and the Priest shall burne the memoriall thereof on the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings And when thou shalt offer an oblation of a Meat-offring baked in the oven it shall be of fine-flowre unlevened cakes mingled with oile or unlevened wafers anoynted with oile And if thy oblation be a Meat-offring on a pan it shall be of fine-flowre mingled with oile unlevened Thou shalt part it in pieces and powre oile thereon it is a Meat-offring And if thy oblation be a Meat-offring of the frying-pan it shall bee made of fine-flowre with oile And thou shalt bring the Meat-offring which shall be made of these things unto Iehovah and he shall offer it unto the Priest and hee shall bring it unto the Altar And the Priest shall take-up from the Meat-offring a memoriall thereof and shall burne it upon the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings No Meat-offring which yee shall offer unto Iehovah shall be made with leven for ye shall not burne any old-leven nor any honey in a Fyre offring unto Iehovah In the oblation of the first-fruits ye shall offer them unto Iehovah but they shall not ascend on the Altar for a savour of rest And every oblation of thy Meat-offring thou shalt salt with salt and thou shalt not let cease the salt of the covenant of thy God from on thy meat-offring with every oblation of thine thou shalt offer salt And if thou shalt offer a Meat-offring of first fruits to Iehovah thou shalt offer for the Meat-offring of thy first fruits greene-ears-of-corne parched in the fire ground-corne out of the full-eare And thou shalt put oile upon it and lay frankincense upon it it is a Meat-offring And the Priest shall burne the memoriall of it of the ground-corne thereof and of the oile thereof with all the frankincense thereof a Fyre offring unto Iehovah Annotations ASoule that is a person or man as the Chaldee translateth it Therefore in the next words he saith his oblation and he shall poure as shewing a man to be meant See the notes on Gen. 12. 5. and 14. 21. when it or if he will offer to weet voluntarily A particular person might bring a voluntary meat-offring though he were the anoynted Priest but the Congregation brought no voluntary Meat-offring saith Chazkuni on this place an oblation of Meat-offring Hebr. korban Minchah that is the offring or gift called Minchah which was of things without life as flowre cakes wafers c. Minchah was generally any solemne gift or Present unto God or man 1 Sam. 10. 27. in speciall a present or sacrifice unto God Gen. 4. 3. 4. more specially an offring of the fruits of the earth of us now called a Meat-offring we might call it a Wheatoffring for it was for the most part of the flowre of wheat Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greeke sometime keepeth the Hebrew name Manaa Ezek. 46. 5. 7. 11. c. in this place and often elsewhere Thusia a sacrifice and in Psal. 40. 7. prosphora an offring and this the Apostle followeth Heb. 10. 5. 8. 10. and the former Thusia is approved in Mark 9. 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these some were Meat-offrings of the Congregation some of particular persons The congregations offrings were three the waved sheafe Levit. 23. 10. 11. the two wave-loaves Levit. 23. 17. and the shew bread made every weeke Levit. 24. 〈…〉 This Shew bread came not on the Altar but was all eaten by the Priests The particular persons Meat offrings were nine and all of them came to the Alta◠1. The poore mans Meat offring for sinne Levit. 5. 11. 2. the jealousy offring Num. 5. 15. 3. The Meat-offring of Initiation which every Priest offred when he first entred into his service Levit. 8. 26. 28. 4. The Meat-offring which the high Priest offred every day Levit. 6. 20. 5. The Meat offring of fine 〈…〉 re 6. The Meat offring baked on a plate 7. in a 〈…〉 ing-pan 8. in an oven 9. or wafers all mentioned in Levit. 2. and all these five kindes came for vowe◠or for voluntary offrings Maimony treat of offring the sacrifices chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a figure of Christ his oblation who gave himselfe for us an Oblation and a sacrifice to God for a sweet-smelling savour Eph. 5. 2. So the Apostle openeth it in Heb. 10. from the 40. Psalme Sacrifice and Oblation Minchah thou wouldest not but a bodie hast thou prepared mee c. Above when he said Sacrifice and Oblation and Burnt offrings and offrings for sin thou wouldest not c. then said he Loe I come to doe thy will O God c. By the which will we are sanctified through the offring of the body of Iesus Christ once Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christs body this legall service was accomplished and ended for it served also to expiate sinnes as the Lord sware that the iniquitie o 〈…〉 Elies house should not be purged with sacrifice or Minchah Meat-offring for ever 1 Sam. 3. 14. and as David sheweth saying If the Lord have styrred thee up against mee let him smell that is favourably accept a Minchah or Meat-offring 1 Sam. 26. 19. Therefore when Christ himself was come this Meat offring ceased as was foretold in Dan. 9. 27. he shal cause
spake unto the sonnes of Israel after they came forth out of Egypt On this side Iordan in the valley over against Beth-peor in the land of Sihon king of the Amorites who dwelt in Heshbon whom Moses and the sonnes of Israel smote after they were come forth out of Egypt And they possessed his land and the land of Og king of Bashan two kings of the Amorites which were on this side Iordan toward the Sunne rising From Aroer which is by the banke of the river Arnon and unto mount Sion that is Hermon And all the plaine of this side Iordan Eastward and unto the Sea of the plaine under Ashdoth Pisgah Annotationsâ— STatutes or Ordinances which taught the service of God Heb. 9. 1. as the next word judgments are for duties towards men and punishments of transgressours These are often joyned together see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services appeareth by the continuall use of this word as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach or am teaching this sheweth the worke of the law still urging the conscience to dâ—â— for not the hearers of the Law are just before God but the dâ—ers of the Law shall be justified Rom. 2. 13. may live Moses describeth the justice which is of the law that the man which doth those things shall live by them Rom. 10. 5. possesse or inâ—erit the land which was a figure of our heavenly inheritance Gen 12. 5. proposed to them that do the Law but given to them that are of the faith of Christ Ioh. 1. 17. Rom. 4. 13. 16. and 6. 23. Vers. 2. not adde Hereby all doctrines of men are condemned Matt. 15. 9. and the all-sufficiency and authority of Gods word stablished for ever Gal. 3. 1â— 2 Tim. 3. 16 17. Adde thou not unto his words lest hee reprove thee and thou be found a lier Prov. 30. 6. diminish for every word of God is pure Prov. 30. 5. and profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Matt. 5. 18. for to keepe that is that you may keepe understanding the persons forementioned so in vers 5. see the notes on Gen. 6. 19. Vers. 3. Baal-peor in Greeke Beel-phegor the Idoll of the Moabites unto which many of Israel declined by the counsell of Balaam see Num. 25. 1 2. 18. and 31. 16. Psal. 106. 28. The Chaldee translateth against them that served Baal-peor destroyed or abolished by sending a plague to the death of twenty foure thousand Num. 25. 9. This judgment was remembred after in Ios. 22. 17. Have wee too little for the wickednesse of Peor c. Vers. 4. unto Iehovah the Chaldee saith unto the feare or religion of the Lord. Thus they that keepe themselves pure in generall defections are saved from the common destruction Ezek. 9. 4 6. 2 Tim. 2. 19. Rev. 20. 4. Vers. 6. wisdome Hereupon the Oracles of God are often commended as making wise the simple Psal. 19. 8. making us wiser than ouâ— enemies and to have more understanding than all our teachers Psal. 119. 98 99. and able to make us wise unto salvation through the faith which is in Christ Iesus 2 Tim. 3. 15. On the contrary it is said They have rejected the word of the Lord and what wisdome is in them Ier. 8. 9. Surely or Onely The Greeke turneth it Behold Vers. 7. what nation is there so great or what other great nation is there meaning there is not any So in vers 8. God nigh or Gods â—igh The Hebrew words are both of the plurall number yet meaning one God in the plurality of persons as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly God And he is said to be nigh us specially when he heareth and granteth our requests Psal. 145. 18. So the Chaldee here paraphraseth nigh unto the same toreceive the prayer thereof in the time of the tribulation thereof Wee likewise are said to draw nigh unto God when wee call upon him in faith Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8. Vers. 9. thy soule that is thy selfe the soule is often put for the whole man So where one Evangelist saith lose his soule Matth. 16. 26. another saith Iose himselfe Luk. 9. 25. diligently or vehemently so vers 15. and often The word implieth strength as well as diligence See Deut. 6. 5. things Hebr. words which the Greeke also and Chaldee here keepeth lest or that they depart not in Greeke Let them not depart from thy heart Compare Prov. 3. 1. 3. and 4. 21. Vers. 10. Horeb or Choreb called also Sinaâ— see Exod. 19. Paul calleth it The mount that might be touched Heb. 12. 18. Vers. 11. heart that is the midst as the heart of the Sea is the midst thereof Exod. 15. 8. So here the heart of heaven is the middest of the aiâ—e thicke darknesse or tempestuous darknesse glocâ—â—â—◠〈◊〉 as the Greeke version and the holy Ghost in Heb. 12. 18. implieth See Exod. 20. 21. Vnto this â—â—â—ible mount where the Law was given Paul opposeth mount Sion or the state of grace by the Gospell Heb. 12. 18 22. It noteth the hidden glory of Gods kingly administration in his Church Psal. 97. 1 2. Vers. 12. voice of words This also Paul mentioneth Heb. 12. 19. In the next verse Moses calleth them ten words that is ten commandements whereof see the notes on Exod. 34. 28. no similitude to wit of God so after save a voice that is the voice of God as in verse 33. Hereupon it is said To whom then will yee liken God or what likenâ—sse will yee compare unto him Esa. 40. 18. Vers. 13. of stone signifying the perpetuity of these words and also the stoninesse of mens hearts as is noted on Exod. 31. 18. Vers. 14. statutes for the worship of God as judgments were for the repressing and punishing of vice Exod. 21. 1. These were spoken to Moses only and by him written to Israel but the ten words were spoken to all the people and written by the singer of God Vers. 19. the sunne It was a common corruption not onely amongst the heathens but in Israel to worship the Sunne and Starres and host of heaven 2 King 21. 3. and 17. 16. Amos 5. 25 26. of which sinne Iob cleareth himselfe Iob 31. 26 27. driven away or thrust to wit out of the â—ay as is after expressed in Deut. 13. 5. which is meant by the seduction of others or of their own hearts Therefore the Greeke and Chaldee here 〈◊〉 translate it beest deceived or made to erre and 〈◊〉 〈◊〉 which the Hebrew word implyeth being after used for the straying of cattell Deut. 22. 1. Imparted or divided distributed as a portâ—â— It noteth Gods
in Ps. 94. â—2 Though chastening bee often with workes as Levit. 26. 18 28. Deut. 8. 5. yet is it also with words is here where the Chaldee translateth it teach and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire before he said out of heaven and now out of the middest of the fire for though the voice came out of heaven Israel perceived it not but onely out of the fire saith R. Menachem on Deut. 4. Vers. 37. therefore he chose or and chose that is loved his seed after him therefore he brought thee out Gods love and election out of love is the cause of mans redemption and salvation his seed that is the seed of thy fathers every one particularly as the promise was made to Abraham then to Isaac and after that to Iacob severally The Greeke and Chaldee translate it plurally their seed or sonnes after them in his sight or with his face or presence The Greeke saith he brought thee out himselfe the Chaldee he brought thee out by his word Thus the face or presence of God may imply Christ the Word the Angell of Gods face Esa. 63. 9. He it was that brought Israel out as 1 Cor. 10. 1 9. and the signe of his presence was in the pillar of the cloud and fire Exod. 13. 21. and 14. 19 20. Vers. 38. to drive out to wit out of possession as the originall word implyeth or to disinherit the Greeke saith to destroy or root out as it is the Greek addeth as thou hast this day Meaning of the land of Sihon and Og which they had now in possession a signe of further victorie Deut. 3. 21. Vers. 39. And thou shalt know or know and acknowledge therefore see vers 35. The knowledge of and obedience unto God is continually urged upon the remembrance of his former mercies So 1 Chron. 28. 9. cause it to returne or bring againe reduce that is call to minde and consider that not onely for the present but alwaies after Gods true feare might continue in them So in Deut. 30. 1. where this phrase is used see the annotations there Vers. 40. all daies this may be referred both to the latter the possessing of the land and to the former the welfare and length of life In Mat. 28. 20. all daies is explained unto the end of the world Vers. 42. unwittingly or without knowledge therof unawares See the law for this in Num. 35. 9 10 c. and after in Deut. 19. 2. in times past or in former daies Hebr. from yesterday and the third day See Gen. 31. 2. Vers. 43. Bezer in Greeke Bofâ—r see Ios. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78 80. Golan in Greeke Gaulon Vers. 44. this is He meaneth that which hereafter followeth so this belongeth to the next chapter where the repetition of the lawes beginneth Vers. 45. after they came forth Hebr. in their comming forth but In is often used for After as is noted on Exod. 2. 23. so againe in vers 46. Vers. 46. Beth-peor in Greeke the house of Phogor an Idoll Temple see Deut. 3. 29. Amorites Hebr. Amorite in Greeke Amorreans smote that is killed as is noted on Gen. 14. 17. This victorie is here again touched the more to stir up the hearts of the people to obey Gods law who had begun to shew them his power and goodnesse Vers. 48. banke Hebr. lip Sion in Greeke Seon. This is not that which usually the Scripture calleth mount Zion in Ierusalem but otherwise written and called Hermon see Deut. 3. 9. Vers. 49. sea of the plaine the sea of salt Deut. 3. 17. the lake of Sodome or dead sea Ashdoth Pisgah or the springs of Pisgah see the notes on Deut. 3. 17. CHAP. V. 1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandements 22 the manner of the speaking and writing of them 24 The people being afraid did request Moses to receive the Law from God and to speake it unto them 28 The Lord liked their motion 30 and sent them into their tents 31 but willed Moses to stay and heare the Law which hee was to teach Israel to observe and doe for their good AND Moses called unto all Israel and said unto them Heare O Israel the statutes and the judgments which I speake in your eares this day and yee shall learne them and keepe to doe them Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant but with us even us who are all of us here alive this day Iehovah spake unto you face to face in the mount out of the middest of the fire I standing betweene Iehovah and you at that time to shew unto you the word of Iehovah for yee were afraid by reason of the fire and went not up into the mount saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other Gods before my face Thou shalt not make unto thee a graven thing any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes and upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe his commandements Thou shalt not take up the name of Ieho 〈…〉 〈…〉 y God in vaine for Iehovah will not hold him guiltles that shall take up his name in vaine Keepe thou the Sabbath day to sanctifie it as Iehovah thy God hath commanded thee Six daies shalt thou labour and shalt 〈◊〉 all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy sonne or thy daughter or thy man-servant or thy woman-servant or thine oxe or thine asse or any of thy cattell or thy stranger which is within thy gates that thy man-servant and thy woman-servant may rest as well as thou And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God brought thee out thence by a strong hand and by a streched-out arme Therefore Iehovah thy God hath commanded thee to doe the Sabbath day Honour thy father and thy mother as Iehovah thy God hath commanded thee that thy daies may be prolonged and that it may be well with thee upon the land which Iehovah thy God giveth thee Thou shalt not kill Neither shalt thou commit adulterie Neither shalt thou steale Neither shalt thou answer a false witnesse against thy neighbour Neither shalt thou covet thy neighbours wife neither shalt thou desire thy neighbours house his field or his man-servant or his woman-servant his oxe or his asse or any thing
1. 32. who being turned I do laters drew Israel to sin in the wildernesse for which Moses revenged the Israelites of them by the slaughter of all their males and their five Kings and a wonderfull great spoile Nū 31. 1 7 8 16. 32 c. but after that recovering and oppressing Israel in their own land were by Gedeon and 300 men vanquished when they lay in the valley like grashoppers in multitude Iudg. 6. 1. and 7. 7. 12. 22. c. and to this victory hath the Psalmist here reference as to Sisera the Captaine in the host of Iabin King of the Canaanites he had nine hundred chariots of Iron and vexed Israel sore but by Deborah a Prophetesse and Barak a Captaine of Naphtali the Lord destroyed Sisera with all his host and chariots there was not a man left and Sisera flying was killed by Iael Hebers wife who drove a naile into the temples of his head Iudg. 4 2 3 21. Iabin the King of Canaan who upon the death of his Captaine Sisera forementioned was subdued and destroyed before the Israelites Iudg. 4. 23 24. at the brooke or in the bourn that is the valley of Kishon the Hebrew Nachal as our English bourn signifieth both a valley and a river running in it Kishon was a river at the foot of mount Carmel by it Sisera the Kings of Canaan fought were vanquished and the bourn Kishon swept them away Iudg. 4. 13. and 5. 19. 21. Endor a citie by Kishon neere unto Taanach and Megiddo where the Canaanites perished Iosh. 17. 11. Iudg. 5. 19. dung for the earth that is lay rotting above ground unburied as is explained Ier. 8. 2. and 16. 4. Vers. 12. Put them or him that is every one of their nobles and all jointly See the Notes on Psal. 2. 3. Oreb and Zeeb two Princes of the Madianites whom Gedeon slew Iudg. 7. 25. Zebach and Salmunach two kings of the Madianites whom Gedeon also pursued and killed Iudg. 8. 12 21. authorised or anointed that is Princes as the Greeke expresseth and the Chaldee translateth them Kings See the Notes on Psal. 2. 6. Vers. 14. as a rolling thing or wheele but here is meant a light thing as chaffe or straw that rolleth or turneth round before the whirlewind as the next words shew and a like speech in Isa. 17. 13. plainly manifest Elsewhere the word signifieth also a wheele Isa. 28. 28 and the sphere or round orbe of the aire Psal. 77. 19. Vers. 15. seare or burne up See the like similitudes Deut. 32. 22. Vers. 17. with shame or dishonour contempt the Hebrew word properly signifieth lightnesse as the contrary honour is so called of weightinesse Psa. 3. 4. that they may seeke or and let them seeke it may be meant of the enemies forementioned forced to seeke and call on God as Psal. 18. 42. or indefinitly that men may seeke So after in verse 19. Vers. 19. Iehovah This is the chiefest name of the eternall and most blessed God so called of his essence being or existence which is simply one Deut. 6. 4. The force of this name the holy Ghost openeth by He that is that was that will be or is to come Rev. 1. 4. 8. and 4. 8. 11. 17. and 16. 5. and the forme of the Hebrew name implieth so much Ie being a signe of the time to come Iehevah he will be 〈◊〉 of the time present Hoveh he that is and vah of the time past Havah he was It importeth that God Is hath his being of himself frō before all worlds Isa. 44. 6. that he giveth being or existēce unto all things and in him all are and consist Act. 17. 25. that he giveth being unto his word effecting whatsoever he hath spoken whether promises Exod. 6. 3. Isa. 45. 2 3. or threanings Ezek. 5. 17. and 7. 27. It is in effect the same that Ehjeh I will be or I am as God calleth himselfe Exod. 3. 14. Of this the Gentiles named the greatest God love and Iu-piter that is Iah father of the shorter name Iah mentioned Psal. 68. 5. and Varro the learnedest of the Romanes thought love to be the god of the Iewes August l. 1. de consens evan c. 22. Hereof also in Greeke writers he is called Iao Diodor Sicul. l. 2. c. 5. Clem. Alex. strom l. 5. Macrob. l. 1. Saturnal c. 18. But in the Greeke tongue the name Iehovah cannot righly be pronounced and for it the Greeke Bibles haue Lord which the new Testament followeth as Mark. 12. 29. from Deut. 6. 4. and elsewhere usually and the Hebrew Text sometime putteth Adonai Lord or Aelohim God for Iehovah as Psal. 57. 10. compared with Psal. 108. 4. 2 Chron. 25. 24. with 2 King 14. 14. When Adonai Lord is joyned with it it is written Iehovih as Psal. 68. 21. then the Iewes read it Aelohim God as at other times they read it Adonai Lord and pronounce not Iehovah at all at this day though in ancient dayes it appeareth to be otherwise The Greeke history of Baruch seemeth to use in stead of it Aionios that is the eternall or everlasting Bar. 4. 10 14 20 32 24 35. and 5. 2. See the Annotations on Gen. 2. 4. onely thou or onely thine that is which onely hast Iehovah for thy name for the true God hath onely being and Idols are nothing in the world 1 Cor. 8. 4. and Angels and Magistrates are called Elohim Gods Psal. 8. and 82. but Iehovah is peculiar to very God alone And this is that name I suppose which the authour of the booke of Wisedome calleth incommunicable Wisd. 14. 21. Yet this is the name of Christ called Iehovah our justice Ier. 23. 6. for Gods name is in him Exod. 23. 21. and he is very God and eternall life 1 Ioh. 5. 20. PSAL. LXXXIV The Prophet longing for the communion of the Sanctuary sheweth how blessed they are that dwell therein 9 He prayeth to be restored unto it To the master of the musicke upon Gittith a Psalme to the sonnes of Korach HOw amiable are thy dwelling places O Iehovah of hosts My soule longeth and also fainteth for the courts of Iehovah my heart and my flesh doe shout unto the living God Yea the sparrow findeth a house and the swallow a nest for her where she laieth heryoung thine altars Iehovah of hosts my King and my God O blessed are they that abide in thine house still they shall praise thee Selah O blessed is the man whose strength is in thee they in whose heart are the high-wayes They that passing thorow the vale of Baca put him for a well-spring also with blessings the raine covereth They shall goe from power to power he shall appeare unto God in Sion Iehovah God of hosts heare thou my prayer give yeare O God of Iakob Selah See thou O God our shield and looke upon the face of the Anointed For better is a day in thy courts than a thousand I have chosen to
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
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