Ebenezer, Sermons
A MEMORIALL Of the Deliverance of ESSEX, County, and Committee, in two SERMONS.
Habakkuk Chap. 3. verſ. 1, 2, 3 4, 5, 6, 7, 8, 9.
1. A Prayer of Habakkuk the Prophet upon Sigionoth.
2. O Lord, I have heard thy ſpeech, and was afraid: O Lord, revive thy worke in the midſt of the yeers, in the midſt of the yeers make known; in wrath remember mercy.
3. God came from Teman, and the holy One from mount Paran, Selab. His glory covered the Heavens, and the earth was full of his praiſe.
4. And his brightneſſe was as the light: he had horns comming out of his hand, and there was the hiding of his power.
5. Before him went the peſtilence, and burning coals went forth at his feet.
6. He ſtood and meaſured the earth: he beheld, and drove aſunder the nations, & the everlaſting mountains were ſcattered, the perpetuall hills did bow: his wayes are everlaſting.
7. I ſaw the tents of Cuſhan in affliction: and the curtains of the land of Midian did tremble.
8. Was the Lord diſpleaſed againſt the Rivers? was thine anger againſt the Rivers? was thy wrath againſt the Sea, that thou didſt ride upon thine horſes, and thy charets of ſalvation?
9. Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didſt cleave the earth with Rivers.
OF this Chapter, there are foure parts.SERM. 1.
1. The Title and Preface of it, v: 1.
2. The Prophets maine Requeſt in it: v: 2.
3. Arguments to ſuſtaine his Faith in that requeſt from v: 3. unto the 17th.
4. A Reſignation of himſelfe, and the whole iſſue of his deſires unto God: from thence to the end. Wee ſhall treate of them in Order.
The Prophet having had viſions from God, and aThe time of his propheſie is conceived to be about the end of Joſiahs raigne, not long before the firſt Caldean invaſion.prediſcoveries of many approaching judgements, in the firſt and ſecond Chapters, in this, by faithfull Prayer, ſets himſelfe to obtaine a ſure footing, and quiet abode in thoſe Nation-deſtroying ſtormes. A Prayer of Habakkuk the Prophet, that is the Title of it. And an excellent Prayer it is, full of Arguments to ſtrengthen faith, Acknowledgement of Gods ſoveraignty, power, and righteous judgements, with Reſolutions to a contented, joyfull rolling him upon him under all diſpenſations.
Prayer, is the Believers conſtant ſure retreate in an evill time, in a Obſer. 1. Prov. 18. 10.time of trouble. It is the righteous mans wings, to the Name of the Lord, which is his ſtrong tower. A bPreces et la chrimae ſunt arma Eccleſiae. Tertul.Chriſtian Souldiers ſure reſerve in the day of Battell: if all other forces be overthrowne, here he will abide by it: no power under Heaven can prevaile upon him, to give one ſtep backwards. Hence that title of Pſalme 102. A Prayer of the afflicted, when he is overwhelmed. 'Tis the overwhelmed mans refuge, and imployment: when he ſwooneth with anguiſh (as in the originall) this fetches him to life againe. So for it Pſal. 61. 2, 3. In our greateſt diſtreſſes, let neither unbeliefe, nor ſelfe contrivances, juſt…e us out of this way to the Rock of our ſalvation.
Prophets diſcoveryes of fearfull judgements, muſt be attended with fervent Prayers. That meſſenger hath done but halfe his buſineſſe, Obſer. 2.who delivers his errand, but returnes not an Anſwer. He that brings Gods Meſſage of threats unto his people, muſt returne his peoples meſſage of intreaties, unto him. Some thinke they have fairly diſcharged their duty, when they have revealed the Will of God to man: without labouring to reveale the condition and deſires of men unto God. He that is more frequent in the Pulpit to his people, then he is in his cloſet for his people, is but a ſorry watchman. Moſes did not ſo, Exod. 32. 31. neither did Samuel ſo, 1 Sam. 12. 23. neither was it the guize of Jeremiah in his days, Cap. 14 17. If the beginning of the prophecie be, (as it is) The burden of Habakkuk, the cloſe will be (as it is) The Prayer of Habakkuk. Where there is a burden upon the People, there muſt be Prayer for the people. Wo to them who have denounced deſolations, and not powred out ſupplications: ſuch men delight in the evill, which the Prophet puts far from him: Jerem. 17. 16. I have not deſired the wofull day, (O Lord) thou knoweſt.
Now this Prayer, is upon Sigionoth: that is, 1. it is tuned to a Verſe 1.Song: 2. ſuch a Song. For the firſt, that it is a Song, penned in meeter, and how done ſo, (1) to take the deeper impreſſion, (2) to be the better reteined in memory, (3) to worke the more upon Affections, (4) to receive the ingredients of poeticall loftineſſe for adorning the Majeſty of God, with (5) the uſe of Songs in the old Church, (6) and for the preſent, (7) their times and ſeaſons, as among the people of God, ſo all Nations of old; of all, or any of theſe, being beſides my preſent purpoſe, I ſhall not treat. Of the ſecond, that it is upon Sigionoth, a little may be ſpoken.
The Word is once in another place (and no more) uſed in the title of a Song: and that is Pſalme 7 Siggaion of David: and it is variouſly rendred. It ſeemes to be taken from the word, foreign erravit, to erre, or wander variouſly. Prov. 5. 20. the word is uſed for delight, to ſtray with delight. In her love foreign thou ſhalt erre with delight, we have tranſlated it, be raviſhed, noting Affections out of order. The word then holds out a delightfull wandring, and variety: and this litterally, becauſe thoſe two Songs Pſal. 7. and Hab. 3. are not tyed to any one certain kind of meeter, but have various verſes for the more delight: which, though it be not proper to them alone, yet in them the Holy Ghoſt, would have it eſpecially noted:
But now ſurely the kernell of this ſhell, is ſweeter then ſo. Is not this written alſo for their inſtruction, who have no skill in Hebrew Songs? The true reaſon of their meeter, is loſt to the moſt learned. Are not then Gods variable diſpenſations towards his, held out under theſe variable Tunes, not all fitted to one ſtring: not all alike pleaſant and eaſy? Are not the ſeverall tunes, of mercy and judgement in theſe ſongs? is not here Affliction and deliverance, deſertion and recovery, darkeneſſe and light, in this variouſly? doubtleſſe it is ſo.
God often cals his people unto Songs upon Sigionoth: cGraviter in eum decernitur …ui etiam ipſa▪ conectio denegatur. Proſp: Sent.keepes them Obſer. 3.under various diſpenſations, that ſo drawing out all their affections, their hearts may make the ſweeter melody unto him. They ſhall not have all hony, nor all gall: all judgement, leſt they be broken, nor all mercy leſt they be proud. Thou anſweredſt them O Lord our God, thou waſt a God that forgaveſt them, though thou tookeſt vengeance of their inventions, Pſal. 99: 8. Here is a Song upon Sigionoth. They are heard in their prayers and forgiven, there is the ſweeteſt of mercies: vengeance is taken of their inventions, there's a Tune of judgement. By terrible things in righteouſneſſe wilt thou anſwer us O God of our ſalvation, Pſal. 65. 5. is a Song of the ſame Tune. To be anſwered in righteouſneſſe, what ſweeter mercy in the World? nothing more refreſhes the panting ſoule, then an Anſwer of its deſires: but to have this anſwer by terrible things! that ſtring ſtrikes a humbling, a mournfull note. Iſrael heares of deliverance by Moſes, dDuplicantur lateres quando venit Moſes.and at the ſame time have their bondage doubled by Pharaoh. There's a Song upon Sigionoth. Is it not ſo in our days? pretious mercies, and dreadfull judgements, joyntly powred out upon the Land! We are cloathed by our Father, like Ioſeph by his, in a party coloured coate: here a piece of Gen. 37. 3.unexpected deliverance, and there a piece of deſerved correction: at the ſame houre, we may rejoyce at the conqueſt of our enemies, and mourne at the loſſe of our harveſt. Victories for his own names ſake, and ſhowres for our ſins ſake, both from the ſame hand, at the ſame time. The cry of every ſoule, is like the cry of the multitude of old and young at the laying the foundation of the ſecond Temple: Many ſhouted aloud for joy, and many wept with a loud voyce, ſo that it was a mixt noyſe and the ſeverall noyſes could not be diſtinguiſhed. Ezra. 3. 12, 13. A mixed cry is in our ſpirits, and we know not which is loudeſt in the day of our viſitation. I could inſtance in ſundry particulars, but that every ones obſervation, will ſave me that eaſy labour▪ And this the Lord doth▪
1. To fill eNamque bonos non blanda inflant, non aſpera frangunt, ſed fidei invictae gaudia vera juvant. Proſy: Epig: in ſent: Auguſt.all our ſayles towards himſelfe at once: to exerciſe Reaſ. 1.all our Affections. I have heard that a full winde behind the Ship, drives her not ſo faſt forward, as aſide wind, that ſeemes almoſt as much againſt her as with her: and the reaſon they ſay is, becauſe a full wind, fills but ſome of her ſayles, which keepe it from the reſt, that they are empty: when a ſide wind fills all her ſayles, and ſets herſpeedily forward. Which way ever we go in this World, our Affections are our ſayles: and according as they are ſpread and filled, ſo we paſſe on, ſwifter or ſlower, whither we are ſteering. Now if the Lord ſhould give us a full wind, and continuall gale of mercies, it would fill but ſome of our ſayles, ſome of our Affections, Joy, Delight and the like: but when he comes with a ſide wind, a diſpenſation that ſeemes almoſt as much againſt us, as for us, then he fils all our ſayles, takes up all our Affections, making his works, wide, and broad enough, to entertaine Pſal. 119. 67. Hoſ. 5. 15. Heb. 12. 10, 11. 1 Pet. 1. 6.them every one, then are we carried freely and fully, towards the haven where we would be. A Song upon Sigionoth, leaves not one ſtring of our Affections unturned. It is a Song that reacheth every line of our hearts, to be framed by the grace and ſpirit of God. Therein, hope, feare, reverence with humility and repentance have a ſhare, as well as Joy, Delight, and Love, with Thankfulneſſe. Enterchangeable diſpenſations, take up all our Affections, with all our graces: for they are gracious Affections, exerciſed and ſeaſoned with grace, of which we ſpeak. The ſtirring of naturall Affections as meerly ſuch, is but the moving of a dunghill to draw out a ſtinking ſteame, a thing the Lord neither aymeth at, nor delighteth in: their Joys, are his provocation, and hee laugheth in the day of their calamity, when their feare commeth, Prov. 1. 26, 27.
Secondly, to keep them in continuall fIn caelo non in terramercedem promiſit reddendam: quid alibi poſcisquod alibi debitur? Ambroſ. Offic. lib. 1. cap. 16.dependance of himſelfe. Reaſ. 2.He hath promiſed his own dayly bread, not goods laid up for many years. Many children have bin undone by their Parents giving them too large a ſtock to trade for themſelves: it has made them ſpend-thrifts, careleſſe, and wanton. Should the Lord entruſt his people with a continued ſtock of mercy, perhaps they would be full and deny him, and ſay who is the Lord? Prov. 30. 9. Ieſurun did ſo: Deut. 32. 14, 15. Ephraim was filled according to her paſture and forgot the Lord. Hoſ. 13. 6.
Neither on the other ſide will he be always chiding: his anger ſhall not burne for ever very ſore. It is our infirmity (at the leaſt) if we ſay, God hath forgotten to be gracious, and ſhut up his tender mercies in diſpleaſure: Pſal. 77. 9. But laying one thing againſt another, he keepes the heart of his, in an even ballance, in a continuall dependance upon himſelfe: that they may neither be wanton through mercy, nor diſcouraged by too much oppreſſion. Our tender Father is therefore, neither always feeding, nor alwayes correcting. And it ſhall come to paſſe in that day, that the light ſhall not be cleare nor darke: but it ſhall be one day which ſhall bee knowne to the Lord: not day nor night, but it ſhall come to paſſe that at evening time it ſhall be light: ſaith the Prophet Zech. 14. 6, 7. ſeeking out Gods diſpenſations towards his, ending in Joy and Light in the Evening.
Labour to have your hearts right tuned for ſongs on Sigionoth ſweetly to anſwer all Gods diſpenſations in their choice variety. That inſtrument will make no muſick, that hath but ſome ſtrings Vſe.in tune. If when God ſtrikes with mercy upon the ſtring of joy and gladneſſe, we Anſwer pleaſantly, but when he touches upon that of gCum vexamur ac premimur tum maxime gratias agimus indulgentiſſimo patri, quod corruptelam noſtram non pati tur long ius procedere: hinc intelligimus noseſſe Deo curae. Lactan.ſorrow and humiliation, we ſuit it not, we are broken Inſtruments that make no melody unto God. We muſt know how to receive good and evil at his hand. He hath made every thing beautifull in its time, Eccleſ. 3. 11. every thing in that whole variety which his wiſdome hath produceed. A well tuned heart muſt have all its ſtrings, all its Affections, ready to anſwer every touch of Gods finger: to improve Judgements and mercies both at the ſame time. Sweet harmony ariſeth out of ſome diſcords. When a ſoul is in a frame to rejoyce with thankfull Obedience for Mercy received, and to be humbled with ſoul-ſearching amending Repentance, for Judgements inflicted at the ſame time, then it ſings a ſong on Sigionoth, then it is fit for the dayes wherein we live. Indeed both Mercies and Judgements ayme at the ſame end, and ſhould be received with the ſame equall temper of mind. A flint is broken between a hammer and a pillow: an Offender is humbled between a priſon and a pardon: a hard heart may be mollified, and a proud ſpirit humbled between thoſe two. In ſuch a ſeaſon the ſeverall Rivolets of our Affections flow naturally in the ſame ſtream. When hath a gracious ſoul the ſoundeſt joyes, but when it hath the deepeſt ſorrows! habent & gaudia vulnus. When hath it the humbleſt meltings but when it hath the moſt raviſhing Joyes! Our Afflictions, which are naturally at the wideſt diſtance, may all ſwim in the ſame ſpirituall channel-Rivolets riſing from ſeverall heads, are carried in one ſtream to the Ocean. As a mixture of ſeveral colours make a beautifull complexion for the body, ſo a mixture of divers Affections under Gods various diſpenſations, gives a comely frame unto the ſoul. Labour then to Anſwer every call, every ſpeaking providence of God, in its right kind, according to the intention thereof: and the Lord reveal his mind unto us that ſo we may do. Hauing paſſed the Title, let us look a little on thoſe parts of the Vſe 2.prayer it ſelf that follow.
The beginning of it in verſe 2. hath two parts:
Firſt, the frame of the Prophets ſpirit in his addreſſe to God: O Jehovah I have heard thy ſpeech and was afraid.
Secondly, his Requeſt in this his condition, O Lord revive thy work in the middeſt of the years, in the middeſt of the years make known, in wrath remember mercy.
In the firſt you have (1) particularly his frame, he was Afraid or trembled; which he wonderfully ſets out ver. 16. when I heard, my belly trembled, my lips quivered at the voyce: rottenneſse entered into my bones, and I trembled in my ſelf.
Secondly, The cauſe of this fear and trembling: He heard the ſpeech of God. If you will ask what ſpeech or report this was, that made the Prophet himſelf ſo exceedingly quake and tremble! I anſwer it is particularly that which you have Chap. 1. ver. 5. 6, 7, 8, 9, 10, 11, 12. conteining a dreadfull denunciation of the Judgements of God againſt the people of Iſrael, to be executed by the proud cruel inſulting Caldeans. This voice, this report of God makes the Prophet tremble.
An appearance of God in anger and threats againſt a people, ſhould Obſ. 4.make his choiceſt ſecret ones amongſt them to fear, to quake, and tremble. Trembling of mans heart, muſt anſwer the ſhaking of Gods hand. At the delivery of the Law with all its attending threats, ſo terrible was the ſight, that Moſes himſelf, (though a Mediatour then) did exceedingly fear and quake: Heb. 12. 21. God will be Acknowledged in all his goings. If men will not bow before him, he will break them. They who fear not his Threatnings, ſhall feel his Inflictings. If his word be eſteemed light, his hand will be found heavy. For
1. In point of deſerving, who canſay I have purged my heart, I am Iob 14. 4. Ch. 15. 15. 16. Prov. 16. 2. Chap. 20. 9.clean from ſin! none ought to be fearleſſe, unleſſe they be ſenſeleſſe. Gods people are ſo farre from being alwayes clear of procuring Nationall Judgements, that ſometimes h2 Sam. 24. 15. 2 Chron. 32. 25Judgements have come upon Nations for the ſins of ſome of Gods people amongſt them: as the plague in the dayes of David.
2. In point of iOmnes ſeculi plagae, nobis in admonitionem, vobis in caſtigationem à Deo veniunt. Tertul. Apol. cap. 42ſuffering who knows but they may have a deep ſhare! The Prophets book is written within, as well as without, with lamentation, mourning and woe. Ezek. 2. ult. If the Lion roars, who can but fear? Amos 3. 8. Fear to the rooting out of ſecurity not the ſhaking of faith. Fear to the pulling down of carſall preſidence, not Chriſtian confidence. Fear to draw out our ouls in prayer, not to ſwallow them up in deſpair. Fear, to break the arme of fleſh, but not to weaken the ſtaffe of the promiſe. Fear, that we may draw nigh to God, with reverence, not to run from him with diffidence: in a word, to overthrow faithleſſe preſumption, and to increaſe gracious ſubmiſſion.
Secondly, Here is the Prophets requeſt: and in this there are theſe two things,
1. The thing he deſireth: The reviving Gods work, the remembring mercy.
2. The ſeaſon he deſireth it in, in the midſt of the yeares.
For the firſt, that which in the beginning of the verſe, he calls Gods work, in the cloſe of it, he termeth mercy: and the reviving of his work, is interpreted to be a remembring mercy. Theſe two expreſſions then are paralell. The reviving of Gods work towards his people, is a re-acting of mercy: a bringing forth the fruits therof, and that in the midſt of the execution of wrath, as a man in the midſt of another, remembring a buſineſſe of more importance, inſtantly turneth away, and applyeth himſelf thereunto.
Acts of mercy are Gods proper work towards his people, which he will Obſ. 5.certainly awake, and keep alive in the ſaddeſt times. Mercy you ſee is his work, his proper work, as he calleth Judgement his ſtrange Act: Iſaiah 28. 21. He retaineth not his anger for ever, becauſe he delighteth in mercy: Micah 7. 18. This is his proper work; though it ſeem to ſleep, he will Awake it, though it ſeem to die, he will revive it. Can a woman forget her child, that ſhe ſhould not have compaſſion on the ſonne of her wombe? yea they may forget, yet will I not forget thee: behold, I have graven thee upon the palms of my hands, thy walls are continually before me, Iſaiah 49. 16, 17.
Secondly, for the ſeaſon of this work, he prayes that it may be accompliſhed, in the middeſt of the yeares: upon which you may ſee what weight he layes by his repetition of it in the ſame verſe. It is ſomething doubtfull what may be the peculiar ſenſe of theſe words: whether the midſt of the yeares, do not denote the whole time of the peoples bondage under the Caldeans, (whence foreign in the inward of years.Junius renders the words, interea temporis, (noting this maner of expreſſion (the midſt of the yeares) for an Hebraiſme) during which ſpace he intercedes for mercy for them. Or whether the middeſt of the yearrs, do not denote ſome certain point of times, as the ſeaſon of their return from Captivity, about the middeſt of the yeares between their firſt King, and the coming of the Meſſiah, putting a period to their Church and State. Whether of theſe is more probable, is not needfull to inſiſt upon; this is certain, that a certain time is pointed at: which will yield us,Obſer. 6.
The Churches mercies and deliverance, have their appointed ſeaſon: in the middeſt of the years it ſhall be accompliſhed. As there is a decree bringing forth the wickeds deſtruction, Zeph. 2. 2. ſo there is a decree goes forth in its appointed ſeaſon for the Churches deliverance, which cannot be gainſayed: Dan. 9. 23. Every viſion is for its appointed ſeaſon and time, Hab. 2. 3. then it will ſurely come, it will not tarry. There is a determination upon the weeks and dayes of the Churches ſufferings and expectations, Dan. 9: 24. ſeventy weeks are determined upon thy people. As there is a three tranſgreſſions and a foure of Rebells for which God will not turn away their puniſhment, Am. 1. 3. ſo a three afflictions and a foure of the people of God, after which he will not ſhut out their ſupplications.
Hence that confidence of the Prophet, Pſal. 102. 13, 14. Thou ſhalt ariſe, and have mercy upon Sion: for (ſaith he) the time to favour her, yea the ſet time is come. There is a time, yea a ſet time for favour to be ſhewed unto Sion. As a time to break down, ſo a time to build up: an acceptable time, a day of ſalvation. It came to paſse, at the end of 430 years, even the ſelf ſame day it came to paſse, that all the hoſts of the Lord went out of Egypt, Exod. 12. 41. As a woman with child goes not beyond her appointed Moneths, but is pained to be delivered, no more can the fruitfull decree ceaſe from bringing forth the Churches deliverance in the ſeaſon thereof.
Becauſe there is an appointed period of the Churches humiliation, Reaſ. 1.and bearing of her iniquities. Iſraell ſhall bear their iniquities in the wilderneſſe, but this is exactly limited to the ſpace of 40 years. When their iniquity is pardoned, their warfare is accompliſhed. Iſaiah 40. 2. They ſay ſome men will give poyſon that ſhall work inſenſibly and kill at ſeven years end. The great Phyſician of his Church, knows how to give his ſin-ſick people potions, that ſhall work by degrecs, and at ſuch an Appointed ſeaſon take away all their iniquity. Then they can no longer be detained in trouble. God will not continue his courſe of Phyſick, unto them one day beyond health recovered. This is all the fruit of their Afflictions; to take away their iniquities, Iſa 27. 9. and when that is done, who ſhall keep bound what God will looſe? When ſin is taken away from within, Trouble muſt depart from without.
Becauſe the Churches ſorrows are commenſurate unto, and do Rea. 2.contemporiſe with, the joyes and proſperity of Gods enemies, and hers. Now wicked mens proſperity hath aſſured bounds. The wickedneſſe of the wicked ſhall come to an end. There is a time when the iniquity of the Amorites comes to the full: Gen: 15. 16. it comes up to the brim in the appointed day of ſlaughter. When their wickedneſſe hath filled the Ephah, a Talent of Lead is laid upon the mouth thereof, and it is carried away on wings, Zech. 5. 6, 7, 8. ſwiftly, certainly, irrevocably. If then the Churches troubles, contemporiſe, riſe and fall, with their proſperity, and her deliverance, with their deſtruction! if the fall of Babylon be the riſe of Sion; if they be the buckets, which muſt go down, when the Church comes up; if they be the rod of the Churches chaſtiſement, their Ruine being ſet and appointed, ſo alſo muſt be the Churches Mercies.
In every diſtreſſe, learn to wait with patience for this appointed time, he that believeth will not make haſt. Though it tarrywait for Vſe.it, it will ſurely come. He that is infinitely good hath appointed the time, and therefore it is the beſt. He that is infinitely wiſe, hath determined the ſeaſon, and therefore it is moſt ſuitable. He who is infinitely powerfull, hath ſet it down, and therefore it ſhall be accompliſhed. Wait for it believing, wait for it praying, wait for it contending. Waiting is not a lazy hope, a ſluggiſh expectation. When Daniel knew the time was come, he prayed the more earneſtly, Dan. 9. 2, 3. You will ſay perhaps, what need he pray for it when he knew the time was accompliſhed! I anſwer; the more need. Prayer helps the promiſe bring forth. Becauſe a womans time is come, therefore ſhall ſhe have no midwife? nay therefore give her one. He that appointed their return, appointed that it ſhould be a fruit of prayer. Wait kBonum Agonum ſubituri eſtis in quo. Agonothetes Deus vivus eſt: Chriſtarchos Spiritus Sanctus, corona aeternitatis brabium, Epithetes Jeſus Chriſtus. Tertul. ad Mar.contending alſo, in all wayes wherein you ſhall be called out. And be not diſcouraged, that you know not the direct ſeaſon of deliverance. In the morning ſow thy ſeed, and in the evening, withold not thy hand, for thou knoweſt not which ſhall proſper, this or that, or whether they ſhall be both alike good; Eccleſ. 11. 6. But proceed we with the Prophets prayer.
From verſe the 3. to the 17. He layeth down ſeverall Arguments taken from the Majeſty, power, providence, and former works of God, for the ſupporting of his faith, to the obtaining of thoſe good things, and works of mercy, which he was now praying for. We ſhall look on them, as they ly in our way.
God came from Teman, the holy one from mount …aran: Selah: his Verſe 3.glory covered the heavens, the earth was full of his praiſe.
Teman was a City of the Edomites, whoſe land the people of Iſrael Cen. 36. 15. Jer. 49. 7. Obad. 9.compaſſed in the wilderneſſe, when they were ſtung with fiery Serpents, and healed by looking on a brazen Serpent, ſet up to be a type of Chriſt. Teman is put for the whole land of Edom: and the Prophet makes mention of it, for the great deliverance & mercy granted there to the people, when they were almoſt conſumed. That's Gods coming from Teman. See Num. 21. v. 5, 6, 7, 8, 9. When they were deſtroyed by fiery Serpents, he heals them by a type of Chriſt, giving them corporeall, and raiſing them to a faith of ſpirituall ſalvation.
Paran the next place mentioned, was a mountain in the Land of Iſmael, near which Moſes repeated the Law, and from thence God Deut. 1.carried the people immediately to Canaan: another eminent act of mercy.
Unto theſe he addeth the word Selah: as it is a ſong a note of Elevation in ſinging: as it reſpects the matter, not the form, a note of Admiration and ſpeciall Obſervation: Selah, conſider them well for they were great works indeed.