Imatges de pÓgina
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in story where is no need, and maketh David a man of small judgment in the knowledge of the Sun, who faith, that God hath set a tabernacle for the Sun in the Fleavens, (called here) an habitation, which is a Bridegroome comming out of his chamber, and rejoyceth, as a strong man, to run his race.

His going forth is from the end of the Heaven, and his circuit unto the ends of it.

Doth not this Prophet speak of the glory of God, declared in the motion, not the station of the Sun? or in the glory of God shewed in our opinion of the Suns motion, not in the truth thereof.

Greater secrets then this are revealed in holy Scripture, which are against the vouchie of the outward sense, or the rationall discourse of man, and no doubt, but if the Sun bad stood still, and the earth that we live upon had moved, when this miracle was by the spirit of truth recorded, it had been fo set down to us, as followeth:

[At the light of thine Arromps they went, at the shining of thy glittering spear. ]

The meaning, I conceive, to be this, that the Sun and Mook did not now keep their ordinary motion appointed in their Creation, but by a miraculons dispensation they atttended the arrows of God and his spears.

For God declared himself in this war, to be the God of If rael, by shịning arrows and glittring (pears, he meaneth not onely the arms of Israel his people, but the apparent demonstration of his owne miraculous and extraordinary power declared in this war: For

heard in the story, that God cast down great ftones from Heazen upon them, which few more then Israels fword did.

These were arrows of God, and his spears with which he fought for Israel, they are called bright and gliftring both.

Because the Sun-fhining upon these great hailftones reflected a dazeling light from them, as experience telleth us, both in snow, ice,

hailstones, and all waterie bodies. 2. And because in this judgment, there was so manifest appearance of the immediate hand of God in this war.

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Thus Mr. Calvine doth unders and these words, and faith, Sol retentus est, ut daret locuim sagittis ( haste Dei.

Onely, he seemeth to me somewhat too strict,when he faith, per sagittas e bastam nihil aliud intelligit,quum arma populi Dei

. Yes sure, he meaneth his own weapons too, with which lie fought from heaven, and those rather, as the more shining and glittering. Montauus, also upon these words, laich, Solem & Lunam cursus suos ad commoditatem exercitus sacri temperasse.

funins also and Beza do conceive that these hailstones fell not without thunder and lightning which are the terrours of e heaven, and the voice of God, it followeth.

[Thou diddest march through the Land in indignation, thou diddest thresh the heathen in anger] this, (as I conceive hath reference to the following victories, by which all the land of Canaan was subdued to Israel, for the Church here confesseth, that as God by deed of gift, had long before assured this promised Land of the heathen to his Israel, so he gave them a full por

seslion, thereof by marching through the land, and by thresh-
ing the inhabitants thereof,

Thus the Church confesseth.
we have heard with our ears, o God, our Fathers have told us,

Pfal.44.2. what work thon didft in their days, inthe time of old.

How thou didst drive out the beathen with thy band, and plani tedst them in, how thon didst affli&t the people and cast them out: For

they gaté not, the Land in poffefsion by their own mond, neither did their own arme save them, but the right hand and thine urm, and the ligbt of thy countenance, because thou hadft a favour unto them : this phrase of marching through the Land doth expresse God in arms for Ifrael.

But the other phrase of threshing, the heathen doth imply
victory, and full power over them, even to the stripping them
out of all.

[Thou wenteft forth for the salvation of the people, even for sal-
vation with thine annointed.]
The cause why God put himself into this quarrel was the pre-
servation of his people wherelfrael is twice called the people of

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God,

Dcur.7.7.

Ver.8,

God, which must be understood of the adoption of grace, for by right of creation all people of the world are Gods people.

This was Israels glory, and it was also their fafety, that they were Gods people, and how they came to be so, Moses will cell.

The Lordid not fit his love upon yı4, choose you, because ye were more in number t'ben aszy people (for

ye were the femost of all people.) But because the Lord loved you, and because he would keep the oark that he had sworn unto your Fathers : that is, He loved yox, because he loved you. But he addech, thou wentest forth with thine annointed

Which Mr: Beza doth understand of David, and so makech aong (trid: from the conquest of Canaan, to the reigne of David, anú from these vidories to Davids victories many, many years afçer.

And Tremelius and funius do so apply the text, Mr. Calvine lead them all into this Expofition.

Oihers conceive, that the former commemoration is condinued, and they that are before called Gods people, are here called Gods annointed: for wheresoever there is election, there is unction, and we may say of Israel, that God armoined them with the oile of gladneffe above all their fellow nations, for David saith ; Non fecit taliter.

I am sure the Seventy read and understand the text thus, for they read, that God went forth , owohl sõs . Xposes duràs the Latine reading is, Cum Christo tuo, and the originall Hebrew is not his Meffiah, which moveth me to refer this to Christ

who was the bond of that love which knit God so to Ifrael, for whose fake, God was so favourable to Ifrael.

Master Calvine doth confesse, that this hath reference to Christ, and includeth all the favours of God declared to 11rael

; from their coming out of Egypt to the last mercy fhewed to them, to have come to them, non nisi interposito Mediatore, not without a Mediatour.

But he addech , that the promise of Christ did more cleely appear, and was more manifestly revealed in the reigne of Davidchen before, which might give comforç to the Church in distresse, that makes Master Calvine go fo low as Davids reigne, to apply these words.

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But the next words shew, that the former history of the wars of Isracl, to settle their posseslion in Canaan, and not yet

at an end.

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So then I understand that God went forth with his anointed, that is with Jesus Christ to save his people, and there is the the life bloud of all the comfort in this whole Pfalme of the

Church; and by this faith, by faith in this Mefliah the just shall · live. It followerh,

[Thou woundest the head out of the house of the wicked. ]

By the house of the wicked, the land of Canaan is here
meant, and by the head that God wounded, either the wise-
dome and policy, or the fovereignty and power of the Land
is meant;for none of the Kings of the land could stand before
Israel, so that the very head of the house was wounded.

[ By discovering the foundation to the neck.]
... This was the manner of Gods working against the head of
the house of the wicked , by making the foundation naked
that is, digging up the very roots thereof, by an utter extirpa-
tion of the Inhabitants of this land.

It was Edoms cry against ferusalem, Rase it, Rase it: the Pía 137.7.
Margent : make bare even the foundation thereof, as before you
heard, out of Pfal.44.

Thou haft cast out the Nations, and placed them in: It followeth.

[Thou didst strike through with his staves the head of the Villages.]

That is thou didst overthrow the Inhabitauts of the land
with their own staves : As the Poet faith,

Suis ipsa Roma viribus ruit.
He declareth here the extent of the victory not onely to
their walled Towns, and defenced Cities, but even to the Vil-
lages and Hamlets of the Land : so that no part or corner of
the Land escaped the hand of God, or the possession of Israel,
but God who promiseu them that land, gave it chem, and gave
it all into their hands.

This, as it hath a general extent to the whole story of Israels
conquests, so it may have a more perticular reference to the

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16.

Vir.2,

story of that war made in the behalf of the Gibeonites , where the five Kings that made war against Gibeon, hid themselves for safety in a cave at Makkedah: and that cave chosen for safety,proved a prison for their forth-coming, and folhua fent men

to roule great stopes to stop the mouth of the cave till he had Josh.1o. finished the war, and then he brought them forth and flew

them, and buried them in that cave.

Thus the head of the Villages were beaten with their owne staves, and that cave which the Kings chose for their safety was first made the trap to catch them, then the prison to hold them fast, and at last,che sepulcher to bury them.

Yet more perticular reference may it have to the conJudg.7. quest of the Midianites, for in that battail the Lord decla

red his strength for Israel mervellously, for he said to Gideon their Captain

The people that are with thee, are too many for me to give the Midianites into their hands, left Israel vaunt themselves, and say, mine own hand hath Saved me.

In conclusion, God would have no more to go up against Midian, but three hundred men.

Now the Army of the Midianites was great, as appeareth in the former Chapter,ver. 33

Then all the Midianites, and the Amalekites, and the children of the East together.

Yet God would have no more to go against Midian but

three hundred men against this great Army, of whom he faith Judg.6.5. before: that they came as Grashoppers for multitude, for both thes

and their Camels were without number.
And they had much vexed and impoverished Israel , as

the ftory faith

But Ifrael had the victory by those three hundred men, who being divided into three Companies, in the beginning of the middle warch of the night, when the ligne was given by Gideon, every man brake a pitcher of earth that was in his band, and held their lamps in their left hands, and their trumpets in their right hands to found withall, and cryed, The Sword of the Lord and of Gideon, and they (toed every man in his

And

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