or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes in schemes or figures sometimes without as we see in Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs or Parables many of them are plain moral sayings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any figure or darkness or comparison from whence yet they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them as The fear of God is the beginning of wisdom c. and so 1 Sam. 24.13 as saith the Proverb of the Antients Wickedness proceedeth from the wicked Of this sort is that which is here spoken of a moral sentence not much veiled with figures nor so concise as ordinarily Proverbs are but a larger declaration of this wise Ethical maxime the vanity of all wicked mens prosperity and this is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies literally a comparison but is more loosely taken for any moral sentence as is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hesychius fully defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying profitable for mens lives and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortations advises admonitions for the rectifying of manners and passions so called indeed as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary road in figures or artificial schemes or poetical and so not vulgar expressions many of which will be discovered here in this Psalm but used more loosely also and indifferently for those which have no figure in them And of the same kind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my riddle that here follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak acutely or darkly used for a riddle in the story of Samson Jud. 17. for questions of some difficulty such as the Queen of Sheba askt Solomon 1 King 10.1 and accordingly 't is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Problem or difficult question which yet is not only the asking of such a question which is here done v. 5. but the answering of it also as 't is there in the following words and so the stating or resolving or giving an account of any difficulty as we know those of Aristotle and Aphrodisaeus were and some of them moral as well as natural and then it belongs very fitly to the matter in hand the wise moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here delivered but somewhat obscurely in the rest of the Psalm V. 5. Iniquity of my heels What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill of my heels will be best judged by taking the words asunder And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies evil both of fault and punishment frequently in the former but sometimes in the latter also So 1 Sam. 28.10 when Saul sware to the witch that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must be punishment should happen to her for this So Isa 53.11 he shall bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their iniquities we read it must be the punishments of their iniquities and so v. 6. The Lord hath laid on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the iniquity but the punishment of us all and so Psal 31.10 my grief and my sighing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my not iniquity but punishment belong to the same matter and interpret one the other And thus most probably 't is taken here Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heels 't will best be understood in the notion which Aben Ezra and Jarchi have of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heels saith Sol Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my latter end and so it frequently signifies in Arabick and then the evil of my heels saith Aben Ezra is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of old age called the evil days Eccl. 12.1 and to this the Chaldee here may seem to refer adding in their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my end And this evil of our heels is said to incompass us when old age and approach of death surround us on every side and so is ready inevitably to seize upon us This therefore is no obscure interpretation of the question-part of this probleme or parable on the understanding of which all the subsequent part of the Psalm depends Why should I fear in my decrepit age in sickness or in death Is there any reason for a pious man to apprehend death with any disquiet when it begins its close approaches and is most unavoidably ready to seize on him V. 6. Trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidit signifies confident secure men such was he that said he had goods laid up for many years and thereupon gave himself up to enjoy the pleasures of this life to eat drink and he merry Of these saith the Psalmist here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will glory triumph or applaud themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over or for or in their wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the strength or multitude of their riches This is the most literal importance of the verse making of it self a complete proposition Confident men boast themselves in their wealth c. and then follows with good connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother by redeeming shall not redeem i. e. no man shall in any wise be able to redeem either another or himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a man shall not give his ransome to God i. e. no meer man shall ever be able to pay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of equal value to rescue one sinner from the power of death to which he is sentenced This the LXXII seem to have thus read though now in the copies it is much deformed 'T is now thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But with a light change of the punctation and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is exactly consonant to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A brother shall in no wise redeem a man shall not give c. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the redemption of their soul or life shall be pretious i. e. of a great and high rate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ceaseth for ever shall be a high-prized redemption which costs very dear but then it is also a singular eternal redemption that being once wrought shall need never to be repeated again whereon it follows and he shall yet live for ever so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred and so the Chaldee paraphrases it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall yet live an eternal life never dying any more death having no more dominion or power over him And thus it belongs expresly to Christ of whom the Apostle resolves for in that he died he died unto sin or to put away sin once or but once but in that he liveth he liveth unto God And so certainly the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not see corruption are peculiarly applyed to Christ Psal 16.10 and in that sense frequently appealed to by the Apostles Act.
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
respect to this Incarnation of Christ that the hopes the belief the expectation of Salvation which the Father 's lived and breathed by under the types of the Law was only grounded upon and referred unto these Promises of the future Incarnation that they which were not in some measure enlightned in this mystery were not also partakers of this Covenant of Salvation that all the means besides that Heaven and Earth and which goes beyond them both the brain of Man or Angel could afford or invent could not excuse much less save any child of Adam That every Soul which was to spring from these loins had been without those transcendent mercies which were exhibited by this Incarnation of Christs plung'd in necessary desperate damnation Your patience shall be more profitably imployed in a brief Application of the point First That you perswade and drive your selves to a sense and feeling of your Sins those sins which thus pluckt God out of Heaven and for a while depriv'd him of his Majesty which laid an engagement upon God either to leave his infinite Justice unsatisfied or else to subject his infinite Deity to the servile mortality of Flesh or else to leave an infinite World in a common damnation Secondly To strain all the expressions of our hearts tongues and lives to the highest note of gratitude which is possible in answer to this Mystery and Treasure of this God with us to reckon all the Miracles of either common or private preservations as foils to this incomparable Mercy infinitely below the least circumstance of it without which thine Estate thy Understanding thy Body thy Soul thy Being thy very Creation were each of them as exquisite Curses as Hell or Malice could invent for thee Thirdly To observe with an ecstasie of joy and thanks the precious priviledges of us Christians beyond all that ever God profest love to in that we have obtained a full revelation of this God with us which all the Fathers did but see in a cloud the Angels peep'd at the Heathen world gap'd after but we behold as in a plain at mid-day For since the veil of the Temple was rent every man that hath eyes may see Sanctum Sanctorum the Holy of Holies God with us Fourthly To make a real use of this Doctrine to the profit of our Souls that if God have designed to be Emmanuel and Jesus an Incarnate God and Saviour to us that then we will fit and prepare and make our selves capable of this Mercy and by the help of our religious devout humble endeavours not frustrate but further and promote in our selves this end of Christs Incarnation the saving of our Souls and this use is effectually made to our hands in the twelfth to the Hebrews at the last Wherefore we receiving a Kingdom that cannot be moved i. e. being partakers of the Presence the Reign the Salvation of the Incarnate God Let us have grace whereby we may serve God acceptably with reverence and godly fear And do thou O powerful God improve the truth of this Doctrine to the best advantage of our Souls that thy Son may not be born to us unprofitably but that he may be God not only with us but in us in us to sanctifie and adorn us here with his effectual grace and with us to sustain us here as our Emmanuel and as our Jesus to crown and perfect us hereafter with glory And so much for this point That Jesus and Emmanuel import the same thing and there was no Salvation till this presence of God with us We now come to the substance it self i. e. Christs Incarnation noted by Emmanuel which is by interpretation c. Where first we must explain the word then drive forward to the matter The Word in Isaiah in the Hebrew is not so much a name as a sentence describing unto us the mystery of the Conception of the Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us God where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is taken in Scripture either absolutely for the nature of God as for the most part in the Old Testament or personally and so either for the Person of the Father in many places or else distinctly for the Person of the Son so Hos i. 7 And will save them by the Lord their God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their God i. e. Christ and so also most evidently in this place out of Isaiah where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Son Incarnate God-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like especially those where the Targum paraphrases Jehovah or Jehovah Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Lord i. e. Christ Jesus Joh. i. 1 As for instance Gen. iii. 22 that Word of the Lord said and Gen. ii 6 the Word created Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in its extent near at with or amongst Thirdly the Particle signifying us though it expresses not yet it must note our humane nature our abode our being in this our great World wherein we travel and this our little World wherein we dwell not as a mansion place to remain in but either as an Inn to lodg or a Tabernacle to be covered or a Prison to suffer in So that the words in their latitude run thus Emmanuel i. e. The second Person in Trinity is come down into this lower world amongst us for a while to travel to lodg to sojourn to be fetter'd in this Inn this Tabernacle this Prison of mans flesh or briefly at this time is conceived and born God-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same both God and Man the Man Christ Jesus And this is the cause and business the ground and theme of our present rejoycing in this were limited and fulfilled the expectation of the Fathers and in this begins and is accomplished the hope and joy of us Christians That which was old Simeons warning to death the sight and embraces of the Lord Christ Luk. ii 28 as the greatest happiness which an especial favour could bestow on him and therefore made him in a contempt of any further life sing his own funeral Nunc Dimittis Lord now lettest thou c. This is to us the Prologue and first part of a Christians life either the life of the World that that may be worthy to be call'd life or that of Grace that we be not dead whilst we live For were it not for this assumption of flesh you may justly curse that ever you carried flesh about you that ever your Soul was committed to such a Prison as your Body is nay such a Dungeon such a Grave But through this Incarnation of Christ our flesh is or shall be cleansed into a Temple for the Soul to worship in and in Heaven for a robe for it to triumph in For our body shall be purified by his Body If ye will be sufficiently instructed into a just valuation of the weight of this Mystery you must resolve
that piercing Sun every atoâ—e of that flaming Sword as the word is phrased shall not though it be rebated vanish the day of Vengeance shall instruct your Souls that it was sent from God and since it was once refused hath been kept in store not to upbraid but damn you Many other petty occasions the Spirit ordinarily takes to put off the Cloud and open his Face toward us nay it were not a groundless doubt whether he do not always shine and the cloud be only in our hearts which makes us think the Sun is gone down or quite extinct if at any time we feel not his rays within us Beloved there be many things amongst us that single fire can do nothing upon they are of such a stubborn frozen nature there must be some material thing for the fire to consist in a sharp iron red hot that may bore as well as burn or else there is small hopes of conquering them Many men are so hardned and congealed in sin that the ordinary beam of the Spirit cannot hope to melt them the fire must come consubstantiate with some solid instrument some sound corpulent piercing judgment or else it will be very unlikely to thrive True it is the Spirit is an omnipotent Agent which can so invisibly infuse and insinuate its virtue through the inward man that the whole most enraged adversary shall presently fall to the earth Act. ix the whole carnal man lie prostrate and the sinner be without delay converted and this is a Miracle which I desire from my heart might be presently shewed upon every Soul here present But that which is to my present purpose is only this That God hath also other manners and ways of working which are truly to be said to have descended from Heaven though they are not so successful as to bring us thither other more calm and less boysterous influences which if they were received into an honest heart might prove semen immortalitatis and in time encrease and grow up to immortality There is no such encumbrance to trash us in our Christian Progress as a phansie that some men get possessed with that if they are elected they shall be called and saved in spight of their teeth every man expecting an extraordinary call because Saul met with one and perhaps running the more fiercely because Saul was then called when he was most violent in his full speed of malice against Christians In this behalf all that I desire of you is First to consider that though our regeneration be a miracle yet there are degrees of miracles and thou hast no reason to expect that the greatest and strongest miracle in the world shall in the highest degree be shewed in thy Salvation Who art thou that Gâ—â— should take such extraordinary pains with thee Secondly To resolve that many precious rays and beams of the Spirit though when they enter they come with power yet through our neglect may prove transitory pass by that heart which is not open for them And then thirdly You will easily be convinced that no duty concerns us all so strictly as to observe as near as we can when thus the Spirit appears to us to collect and muster up the most lively quick-sighted sprightfullest of our faculties and with all the perspectives that spiritual Opticks can furnish us with to lay wait for every glance and glimpse of its fire or light We have ways in nature to apprehend the beams of the Sun be they never so weak and languishing and by uniting them into a Burning-Glass to turn them into a fire Oh that we were as witty and sagacious in our spiritual estate then it were easie for those sparks which we so often either contemn or stifle to thrive within us and at least break forth into a flame In brief Incogitancy and inobservance of Gods seasons supine numbness and negligence in spiritual affairs may on good grounds be resolved on as the main or sole cause of our final impenitence and condemnation it being just with God to take those away in a sleep who thus walked in a dream and at last to refuse them whom he hath so long sollicited He that hath scorned or wasted his inheritance cannot complain if he dies a bankrupt nor he that hath spent his candle at play count it hard usage that he is fain to go to bed darkling It were easie to multiply arguments on this theme and from every minute of our lives to discern some pawn and evidence of Gods fatherly will and desire that we should live Let it suffice that we have been large if not abundant in these three chief ones First The giving of his Son to the World Secondly Dispatching the Gospel to the Gentiles And lastly The sending of his Spirit We come now to a view of the opposite trenches which lie pitched at the Gates of Hell obstinate and peremptory to besiege and take it Mans resolvedness and wilfulness to die my second part Why will you die There is no one conceit that engages us so deep to continue in sin that keeps us from repentance and hinders any seasonable Reformation of our wicked lives as a perswasion that God's will is a cause of all events Though we are not so blasphemous as to venture to define God the Author of sin yet we are generally inclined for a phansie that because all things depend on God's decree whatsoever we have done could not be otherwise all our care could not have cut off one sin from the Catalogue And so being resolved that when we thus sinned we could not chuse we can scarce tell how to repent for such necessary fatal misdemeanors the same excuses which we have for having sinned formerly we have for continuing still and so are generally better prepared for Apologies than Reformation Beloved it will certainly much conduce to our edification instead of this speculation whose grounds or truth I will not now examine to fix this practical theorem in our hearts that the will of man is the principal cause of all our evil that death either as it is the punishment of sin eternal death or as it is the sin it self a privation of the life of grace spiritual death is wholly to be imputed to our wilful will It is a Probleme in Aristotle why some Creatures are longer in conceiving bringing forth than others and the sensiblest reason he gives for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardness of the Womb which is like dry earth that will not presently give any nourishment to either seed or plant and so is it in the spiritual conception and production of Christ that is of life in us The hardness and toughness of the heart the womb where he is to be born that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dry Earth in the Philosophers or that way-side or at best stony ground in Christ's phrase is the only stop and delay in begetting of life within us the only cause of either barrenness or hard
that we again in the Gentilism of our Fathers were all deeply plunged in a double common damnation how are we to humble our selves infinitely above measure to stretch and rack and torture every power of our souls to its extent thereby to enlarge and aggravate the measure of this guilt against our selves which hitherto perhaps we have not taken notice of There is not a better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world no more powerful medicine for the softning of the soul and keeping it in a Christian tenderness than this lading it with all the burdens that its common or private condition can make it capable of this tiring of it out and bringing it down into the dust in the sense of its spiritual engagements For 't is impossible for him who hath fully valued the weight of his general guilts each of which hath lead enough to sink the most corky vain fluctuating proud stubborn heart in the world 't is impossible I say for him either wilfully to run into any actual sins or insolently to hold up his head in the pride of his integrity This very one meditation that we all hear might justly have been left in heathenism and that the sins of the Heathens shall be imputed to us their children if we do not repent is enough to loosen the toughest strongest spirit to melt the flintiest heart to humble the most elevated soul to habituate it with such a sense of its common miseries that it shall never have courage or confidence to venter on the danger of particular Rebellions 2. From the view of their ignorance or impiety which was of so hainous importance to examine our selves by their indictment 1. For our learning 2. For our lives 3. For the life of grace in us 1. For our learning Whether that be not mixed with a great deal of Atheistical ignorance with a delight and aquiescence and contentation in those lower Elements which have nothing of God in them whether we have not sacrificed the liveliest and spritefullest part of our age and souls in these Philological and Physical disquisitions which if they have not a perpetual aspect and aim at Divinity if they be not set upon in that respect and made use of to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clement their best friend they are very hurtful and of dangerous issue Whether out of our circle of humane heathen learning whence the Fathers produced precious antidotes we have not suckt the poyson of unhallowed vanity and been fed either to a pride and ostentation of our secular or a satiety or loathing of our Theological learning as being too coarse and homely for our quainter palates Whether our studies have not been guilty of those faults which cursed the Heathen knowledge as trusting to our selves or wit and good parts like the Philosophers in Athenagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not vouchsafing to be taught by God even in matters of religion but every man consulting and believing and relying on his own reason Again in making our study an instrument only to satisfie our curiosity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only as speculators of some unknown truths not intending or desiring thereby either to promote vertue good works or the Kingdom of God in our selves or which is the ultimate end which only commends and blesses our study or knowledge the glory of God in others 2. In our lives to examine whether there are not also many relicks of heathenism altars erected to Baalim to Ceres to Venus and the like Whether there be not many amongst us whose God is their belly their back their lust their treasure or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that earthly unknown God whom we have no one name for and therefore is called at large the God of the world Whether we do not with as much zeal and earnestness and cost serve and worship many earthy vanities which our own phansies deifie for us as ever the Heathen did their multitude and shole of gods And in brief whether we have not found in our selves the sins as well as the blood of the Gentiles and acted over some or all the abominations set down to judge our selves by Rom. i. from the 21 verse to the end Lastly for the life of grace in us Whether many of us are not as arrant heathens as mere strangers from spiritual illumination and so from the mystical Commonwealth of Israel as any of them Clem. Strom. 2. calls the life of your unregenerate man a Heathen life and the first life we have by which we live and move and grow and see but understand nothing and 't is our regeneration by which we raise our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from being still mere Gentiles and Tatianus farther that without the spirit we differ from beasts only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the articulation of our voice So that in fine neither our reason nor Christian profession distinguisheth us either from beasts or Gentiles only the spirit in the formalis ratio by which we excel and differ from the Heathen sons of darkness Wherefore I say to conclude we must in the clearest calm and serenity of our souls make a most earnest search and inquest on our selves whether we are yet raised out of this heathenism this ignorance this unregeneracy of nature and elevated any degree in the estate of grace and if we find our selves still Gentiles and which is worse than that still senseless of that our condition we must strive and work and pray our selves out of it and not suffer the temptations of the flesh the temptations of our nature the temptations of the world nay the temptations of our secular proud learning lull us one minute longer in that carnal security lest after a careless unregenerate natural life we die the death of those bold not vigilant but stupid Philosophers And for those of us who are yet any way Heathenish either in our learning or lives which have nothing but the name of Christians to exempt us from the judgment of their ignorance O Lord make us in time sensible of this our condition and whensoever we shall humble our selves before thee and confess unto thee the sinfulness of our nature the ignorance of our Ancestors and every man the plague of his own heart and repent and turn and pray toward thy house then hear thou in Heaven thy dwelling place and when thou hearest forgive remember not our offences nor the offences of our Heathen Fathers neither take thou vengeance of our sins but spare us O Lord spare thy people whom thy Son hath redeemed and thy spirit shall sanctifie from the guilt and practice of their rebellions Now to God who hath elected us hath c. Pars Secunda SERMON XIII ACTS XVII 30 And the times of this ignorance God winked at but now commandeth all men every where to repent THey which come from either mean or dishonoured Progenitors will desire to make up their Fathers defect by
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
the Champion of the Philistims and in the Prophetical mystical sense his more admirable mercy to men in exalting our humane nature above all the creatures in the world which was eminently compleated in our Saviours assumption of our flesh and ascending to and reigning in heaven in it This Psalm he committed to the Prefect of his Musick to be sung or plaid 1. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory above the heavens Paraphrase 1. O thou Lord Creator and sole Governour of heaven and earth which hast pleased to be known to us men in a peculiar relation of care and special kindness to instruct and reveal the knowledge of thy will to us How art thou to be admired and praised and magnified by men and angels and by all both in heaven and earth whose superlative greatness and super-eminent Majesty is infinitely exalted above all the most glorious creatures This is most true of thee in thy divine invisible nature true also in thy strange vouchsafements to me at this time but above all is most admirable matter of observation and acknowledgment to us vile sinners if considered in the great mystery of our redemption the descension first and then exaltation of our Saviour to which this Psalm is distinctly applied Matth. 21.16 1 Cor. 15.27 and Heb. 2.6 7 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightst still the enemy and the avenger Paraphrase 2. It is thy blessed and gracious will to give strength to me a Child as it were to subdue this proud Gyant and in him to discomfit the host of the Philistims As in the oeconomy of the world thou wert pleased to chuse us men which are poor mean impotent creatures to be principal instruments of thy service and glory to acknowledge thy power and magnifie thee in all thy glorious attributes and to that end to send thine eternal Son out of thine own bosom to reduce us when we were fallen and call us to this dignity of thy servants which mercy thou hast not vouchsafed to those which are much higher than we the Angels those glorious creatures who when by pride they fell were never restored by thee And in like manner among us men thou art pleased to make choice of the meanest and lowest the most humble-spirited persons and oft-times very children in age to sing Hosannahs to the Son of David See Matth. 21.16 and noted to acknowledge and promulgate thy Majesty and might when the great and wise being oft also the proudest men of the world such were the Jewish Rulers and Pharisees in Christs time are not thus chosen or honoured by thee And this hast thou done on most wise and glorious designs that they whose pride makes them resist and despise thee and thy precepts may be thus visibly punisht finding themselves despised and rejected by thee and above all the Devil that proud and rebellious enemy of God and goodness is by this means subdued and brought down first cast out of a great part of his kingdom in mens hearts none but the proud obdurate sinner being left to him and at last utterly confounded and destroyed 1 Cor. 15.27 3. When I consider the heavens the work of thy fingers the Moon and the Stars which thou hast ordained Paraphrase 3. When I look up and behold those glorious Creatures the Heavens and the innumerable hosts of Angels which behold thy face and attend thee there the first fruits of thy creation and in the outworks the visible parts of those Heavens observe those radiant beauties the Sun Moon and Stars all much more excellent Creatures than are any here below set each of them in their sphere by thine eternal decree on purpose to wait on and minister to us 4. What is man that thou art mindful of him and the son of man that thou visitest him Paraphrase 4. It is in my thoughts a miracle of super-abundant mercy to poor miserable mankind that was at first formed out of the vilest materials the dust of the earth and is still of a very frail infirm mortal condition that thou shouldest thus vouchsafe to advance and dignifie and take care of it above thy whole creation And for me particularly at this time a youth of a mean parentage and the most despicable of all my brethren 't is admirable thou shouldst inable me to do so great a service for thy people But above all this is eminently applyable to Christ that mean despicable son of man scorn'd and scourg'd and crucified yet not forsaken by God or left in the grave but exalted by a glorious resurrection Heb. 2.6 9. 5. For thou hast made him a little lower than the Angels and crowned him with glory and honour Paraphrase 5. Thou hast at first created man in a lower condition than that of the Angels yet hast abundantly recompensed that lowliness of his present state whilst he lives here those glorious Spirits minister to him and at length he is assumed to participation of their glory Nay our humane nature by being assumed by Christ is thereby extolled above all Angels And for me at this time thou hast advanced me to the imployment of an Angel by thy chastising and subduing this vaunting Champion by my hands And in the diviner sense Christ the Son of God being for a while humbled to our flesh and for the space of three and thirty years submitted to a lower condition than that of Angels is yet by this diminution exalted by suffering in our flesh on earth advanced to the greatest dignities in Heaven made supreme Ruler and Judge of Men and Angels Heb. 2.7 6. Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet 7. All sheep and oxen yea and the beasts of the field 8. The fowls of the air and fish of the sea and whatsoever passeth through the paths of the seas Paraphrase 6 7 8. This vile clod of earth man thou didst at first invest with a sovereign power over all inferiour sublunary creatures Gen. 1.26 28. all beasts and fowls and fishes and plants to be commanded and injoyed by him And in the like manner thou hast given me power over the chief of these over the Lion and the Bear 1 Sam. 17.36 and over this gyantly Philistim And in the mystery thou hast given to Christ a man on earth a power over all these inferiour creatures for them all to be absolutely subject to all his commands to still the sea remove mountains c. and so likewise the victory over all his enemies over men and devils and over death it self and in thy time this victory shall be so compleated that there shall be nothing left of opposition to his Kingdom and absolute Sovereignty which shall not be wholly subdued unto him See Heb. 2.8 and 1 Cor. 15.27 9. O Lord our Lord how
liberty here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter place as in the first person plural and thus expresses the whole verse 0 Lord as thou hast promised to keep them so keep us from a generation that is thus conditioned V. 8. Vilest men The meaning of this last parcel of the Psalm is very obscure The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thy height thou hast highly or greatly regarded the sons of men and from thence the Latine verbatim save that they have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast regarded into multiplicasti thou hast multiplyed Of this rendring of the LXXII I suppose this account may be given 1. that the transcribers mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we are to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the height or degree wherewith then hast taken care for the sons of men or according to the height of the care which thou hast taken 2. that the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of ד for ן and â— for ו This word we find Psal 30.1 where we rightly render it thou hast lifted up but the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast taken up or taken care of in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take special care of And then their meaning is plain according to the height wherewith thou hast taken care of the sons of Men. But then still this is nothing to the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we have In the next place then the Chaldee paraphrase renders it as a blood-sucker which sucks the blood of the sons of Men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worm from a third notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vermibus scatet and understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the vilest parts of the body to which those blood-suckers are fasten'd to suck out the corruptest blood as the Syriack renders it obscanities or possibly taking the word in that notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it signifies absorbere deglutire as here Abu-Walid and others interpret it for devouring of men Passing by all these as remote from the meaning of the place the plain sense of it will be best gathered by observing the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilitates literally basâ—â—sses but that to be explained by the adjunct sons of men so as to signifie the vilest persons probably not those which are really such but in the esteem and repute of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 4. those that are despised and madâ— nothing of among them Such was David to whom particularly R. Salomo applyes it who was exalted from a very low and mean condition And then whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum or juxta exaltationem or with a light change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in enaltando the sense will be clear The wicked walk about or on every side as those that would view a thing throughly do use to do go round about to view it in every appearance of it at the exalting of the vilest of the Sons of Men i. e. when those that are most vilified by them are by God exalted and set above them Thus some Greek Copies render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the mean or vile of the sons of Men are exalted So that now the onely question is what is meant by the wicked walking round about and that I suppose will best be answered that by this expression is set out their seeing evidently and being witnesses of it and observing withall and wondring and perhaps grieving at it as that which they did not fear or look for and now that they see it find themselves pitifully defeated and thus it best agrees with the context Thou shalt keep O Lord c. from this generation for ever v. 7. i. e. thou shalt preserve these good men that are thus despised from their proudest enemies that thus vilify them and then follows The wicked walk on every side they see and observe and wonder at it but cannot help it But if indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie those that are really base and vile then the meaning must be when vile and base persons are exalted then wicked and injurious men bear all the sway swarm every where And this also hath some affinity with the former part of the Psalm v. 1 2 3. but doth not so properly connect with the immediate antecedents The Thirteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirteenth is a complaint and prayer in time of great distress and withall a confident chearful appeal to and relyance on God's mercy compiled by David and committed to the Praefect of his Musick 1. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me Paraphrase 1. Blessed Lord thou art pleased to withdraw the wonted declarations of thy favour and loving kindness from me to exercise me for some space to defer the gracious acceptance of and answer to my prayers I cannot but think it very long that thou art thus pleased to withhold the blessing beames of thy countenance from me 2. How long shall I take counsel in my soul having sorrow in my heart daily How long shall mine enemy be exalted over me Paraphrase 2. I am in continual thoughts of sadness by black melancholick reflections on my present destitutions not knowing what to do which way to turn whilest I discern thy wonted favours withdrawn from me and a sad effect thereof the prevailing of mine and thine enemies against me O Lord be thou pleased in thy goodness to set a speedy period to this 3. Consider and hear me O Lord my God lighten mine eyes lest I sleep the sleep of death Paraphrase 3. Thou Lord art my only preserver and deliverer my sole almighty refuge to whom I may successfully resort be thou at length pleased to restore thy favourable countenance to hear and answer my prayers to grant me some refreshing and reviving in this black state of sadness which will without thy support soon bring me to my last Lord let me not for ever lye under it 4. Lest mine enemy say I have prevailed against him and those that trouble me rejoyce when I am moved Paraphrase 4. If thou continue thus to withhold the merciful revelation of thy self this will be matter of triumph to them that oppose me and so thy Ordinance in me If they continue thus prosperous and I thus improsperous they will think themselves conquerors over that cause which thou dost own and so that either thou art not able or willing to support thy servants And this will be matter of great rejoycing and boasting to them if thou 〈◊〉 not to check it speedily 5. But I have trusted in thy mercy my heart shall rejoyce in thy
mercies and ascribing the glory to thee this also was fulfilled in Christ in the Apostles preaching his resurrection in all their assemblies and magnifying God for it See Acts 2.47 after this manner 23. Ye that fear the Lord praise him all ye the seed of Jacob glorifie him and fear him all ye the seed of Israel Paraphrase 23. O bless and praise the name of our gratious Lord all ye that profess to be his servants all ye whom he hath thus taken to himself to be his peculiar people and shewed such marvellous works of mercy among you let this be a perpetual obligation to you to magnifie him and perform all faithful obedience to him for ever Of this as it respects Christ see St. Peters Sermon Acts 3.26 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Paraphrase 24. Because he is faithful and constantly ready to hear and answer the petitions of them that are brought to the lowest condition and instantly answers them with timely relief and never finally casts out or rejects their supplications How this was fulfilled in Christ see Heb. v. 7. 25. My praise shall be of thee in the great congregation I will pay my vows before them that fear him Paraphrase 25. From these gratious revelations of thy self unto me shall I fetch abundant matter of praise and thanksgiving when I come to thy holy assembly and there will I constantly offer those sacrifices which I now devote and consecrate unto thee that all thy faithful servants may joyn with me in this duty This had its completion in Christ in respect of the commemorative Eucharistical oblations offered up daily in the Church in remembrance of Christs death and resurrection 26. The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Paraphrase 26. As remembring what certain returns thou makest to the prayers of the distressed supplyest all their wants givest them matter of thanksgiving whosoever make their addresses to thee and comfortest and revivest them with durable refreshments when their condition is most disconsolate and destitute This is also fulfilled in the Evangelizing and comforting of the poor humble Christian and in the Eucharistical spiritual food and the vital effects thereof of which Sacramentally and by faith they are made partakers 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before thee Paraphrase 27. These miracles of thy mercy shall be recounted through all the world and bring in many spiritual subjects to thy Kingdom to serve and adore thee This also was most eminently completed in the effects of the resurrection of Christ that mighty work of Gods power and mercy and fidelity when the Apostles preaching of it to all the world brought in such multitudes of proselytes to Christ 28. For the Kingdom is the Lords and he is the governor among the nations Paraphrase 28. Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee so all subjection and faithful uniform obedience is most due unto thee This also was an effect of the promulgation of the resurrection of Christ 29. All they that be fat on earth shall eat and worship all they that go down into the dust shall bow before him and none can keep alive his own soul 30. A seed shall serve him it shall be accounted to the Lord for a generation 31. They shall come and declare his righteousness unto a people that shall be born that he hath done this Paraphrase 29 30 31. And all this for the confirmation of all sorts of men in Gods service 1. Of those that enjoy prosperity in this world as knowing that they have received it from God 2. Of those that dye and live not themselves to see thy wonderful work yet shall their posterity behold and adore thee for it or all mortal men shall confess that all life and preservation and deliverance is from God and so they and their posterity shall betake themselves to thy service How this is fulfilled in Christ see note n. And so all successions of men shall declare to their follower◠those that are not yet born to those that shall come after them how richly God hath performed all his promised mercies and how seasonably and miraculously at this time of greatest need he hath granted me his protection and deliverance Annotations on Psal XXII Tit. Aijeleth For the meaning of the title of this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII may first be considered which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pro susceptione matutina for the morning help This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help But that is a very remote conjecture the words having no affinity in sound or writing It is more probable that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur strength which is made use of for the aid and relief of others as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength hasten unto my help they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it in the notion of relief and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 107.17 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them the Latine suscepit and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped or strengthened and then joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning with it as denoting the hast or earliness of the help they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for morning or speedy or early help From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength the Chaldee also paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a strong or powerful oblation perpetual for the morning perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ramme such as were usually offered in sacrifice pitching on the notion of oblation But the notion which the antient fathers and from thence the interlinear and most modern translations have pitcht on is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind so Prov. v. 19. in the form wherein here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart or stagg Psal 42.2 Gen. 49.21 Psal 18.34 Cant. 2.7 And this beast being generally taken notice of for swiftness of foot as in that Psal 18.34 thou hast made my feet like binds feeds in respect
womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of the mockers where the LXXII hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the councel as that signifies the place where they meet to consult And then the plain meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be this we joyned our selves together to the assembly and that well agrees with what here follows we walked to the house of God in company The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find 1 Sam. 9.12 and which the Targum uses frequently for a feast for as they here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats so the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word And even thus the sense is but little varied for eating or sweetning a sacrifical meal together is no more then going together to the feasts i. e. to the publick assemblies at the festival times In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred with a noise and so the Chaldee seems to have taken it which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with haste and to that agree the Jewish Doctors who tell us men are to go in haste and with speed to the Synagogue but return thence very leisurely But the word signifies also in company from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assemble and in Hiphil to consent and so it best accords with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together in the former part of the verse and accordingly is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in consent or one mind and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in concord V. 15. Seise From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceptus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the future of Hiphil and being applyed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death Death shall deceive them it may possibly signifie that they shall not live to do what they design but death shall come and frustrate and evacuate all their contrivances and so deceive and cheat them And thus it were but a Poetical phrase to denote what David is said to have whether wisht or foretold against Achitophel 2 Sam. 15.31 O Lord I pray thee turn the counsell of Achitophel into foolishness for so to deceive him is to turn his wise counsel into folly and this God did by sending that horrid melancholy and anguish of conscience which was the death of him But the Jewish Aarb suggests another sense of the phrase rendring it Let death forget them viz. natural death that so it may signifie let them not die a natural death but as he explains it as Corah and his company did and as it here follows Let them go quick into Hades And thus for death to deceive them is to come to their end before they think and by means which they can neither foresee nor prevent And that will be the most probable meaning of the phrase V. 19. No changes The phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus literally rendred to whom no changes to them i. e. according to the vulgar style among the Hebrews they are not changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being no more than quibus to whom and to whom no changes no more than they are in no wise changed and so with this coheres what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they fear not or have not feared God In both parts visibly the character of those whom in the beginning of the verse he saith God will afflict either they are uninterrupted in their course and so fear not or they continue unchanged in their rebellion and so fear not God therefore God will certainly bring them down and afflict them sore The Chaldee here read it in the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men which change not their very evil course and fear not the sight of God shall perish The rendring of the LXXII will bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is no change to them taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change simply but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such alterations as tend to corruption So Job 10.17 where changes are joyned with war and both said to be against him and so most probably it is here taken V. 21. Words The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit signifies also to smooth and from thence to flatter see Psal 5.9 Prov. 2.16 Psal 36.3 The LXXII here read it in the primitive notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were divided and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by anger or perhaps in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from anger To our vulgar reading of smoother than butter the Chaldee exactly accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 softer than the fat of cheese are the words of his mouth and his heart like weapons of war So they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war which the LXXII again from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart drew near but therein though the Latine and Arabick agree the Syriack depart from them But the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mouth is in the singular and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural and there is no mention of words in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a noun for the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires another punctation And to avoid all difficulties the readiest expedient is to receive the LXXII their rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were or are devided viz. the members of the wicked man there spoken of they are at great distance one from the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter their mouth or their mouth is butter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and war their heart or their heart is war And this seems to be the fairest rendring of it V. 22. Thy burthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit if it be a noun literally signifies thy gift by that meaning the thing which thou desirest to have given thee and therefore the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hope or that which thou hopest to receive The LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sollicitude and the Apostle St. Peter follows their reading 1 Pet. 5.5 and this very agreeably to the original For the Hebrews generally render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy burthen and David Kimchi in his roots gives this account of it that the Jewish Doctors learnt the exposition of this word from an Arabian or as other Copies of Kimchi read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Syrian Merchant who bidding his Chapman weigh out his parcel used this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weigh out your burthen or lading Here 't is evident by the whether Syriack or Arabick use of it that the Hebrew word antiently signified a burthen and not only a gift And then the burthen here spoken of that which was
all the Angels that ministred at the giving the Law in Sinai are constantly attendant on this place of Gods service V. 20. Issues from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendred goings forth to death and must signifie the several plagues and judgments inflicted by God on impenitent enemies the ways of punishing and destroying the Egyptians and Canaanites drowning in the Sea killing by the sword infesting by hornets c. And these are properly to be attributed and imputed to God as the deliverances of the Israelites his people in the former part of the verse And to this sense the consequents incline v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even God shall wound The Jewish Arab interprets it kinds of death or several ways of death R. Tanchum causes The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passages of death the ways by which death goes out upon men to destroy them the Latine exitus mortis goings out of death the Chaldee more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from before the Lord death and the going out of the soul to suffocation do contend or fight against the wicked The Syriack most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God is the Lord of death but then adds also ex abundanti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of escaping V. 27. Their rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominatus est is here by contraction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ruler and being applied to Benjamin hath respect to Saul who was of this tribe the first King that was placed over that people Which gives the first place to that tribe in this enumeration so saith the Targum Benjamin was little among the tribes which first descended into the sea therefore at first he received the Kingdom as the second is given to Judah who saith the Chaldee received the Kingdom next after them in respect to David As for Zebulon and Nephtali why their names are here added rather than any of the other tribes the reason may perhaps best be taken from what we find prophesied of those two Gen. 49. and Deut. 33. and Jud. 5. by Jacob and Moses and Debora that learning and knowledge should be most eminent in those two tribes Of Nephtali 't is said Gen. 49.21 Nephtali is a bind let loose he giveth goodly words and of Zebulon Jud. 5.14 they shall handle the pen of the writer Whence it is thought to be that Isa 9.1 the comparison is made between the knowledge which should be after Christs coming in the regions where he preached and Zebulon and Nephtali on the other side because those were the most learned tribes and yet should now be obscured and far outgone by those to whom Christ was first preached V. 27. Their counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a stone but is here used in a metaphorical sense for a ruler or governour as a foundation-stone which supports the whole building may fitly be applyed to a commonwealth and then signifie the Prince thereof Thus 't is certain the LXXII understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their governors and the Syriack in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sultans of rulers Abu Walid their assembly the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their captains or leaders The Chaldee are willing to refer it to three stones by which say they they of that tribe overthrew their enemies V. 30. Rebuke Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi and Aben-Ezra observe that as when it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to rebuke so without it as here it is to destroy the most real and sharp way of rebuking so Psal 9.5 where 't is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a congregation and so is here interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arundo a reed the Latine canna it is taken for an arrow or a lance or perhaps a spear and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company of the reed will denote a military company of archers or lances or spear-men Then in the next words all difficulty will be removed if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not a company of bulls or beasts but of men which behave themselves like bulls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the calves of the people i. e. behave themselves toward other men as bulls in the fields do toward lesser or younger cattel For then that will denote the most lofty Princes which fight and disturb and tyrannize over all their neighbour-nations and by force indeavour to propagate their Empire and Dominions and will not be restrained within any bounds And to this belongs that other part of the character that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcavit trending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon pieces of silver the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit obduxit covered with gold to denote those that covet the wealth of the world and get it and yet never have enough of it that disturb all mens quiet to get themselves possessors of it and then are not satisfied with it till they are covered over with it tread on it c. and so out of that insatiate desire delight in war as it follows Abu Walid interprets this parcel of the period by giving ב the notion of ob or propter because of goes about or treads it about because of pieces of silver probably he means because they abound with pieces of silver or perhaps that they may get peices of silver The Sixty Ninth PSALM TO the chief Musitian upon Shoshannim A Psalm of David Paraphrase The sixty ninth Psalm is a prayer and complaint to God against his enemies and a prediction of the judgments that should befal them 'T was composed by David in time of eminent distress and committed to the Praefect of his Musick to be sung to the instruments of six strings 1. Save me O God for the waters are come in unto my soul Paraphrase 1. Lord be thou pleased to interpose thy hand of deliverance in this so seasonable a time of exigency when I am so near to be overwhelmed with dangers 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Paraphrase 2. I am not able to secure or defend my self to find any way to support me in this distress or deliver me out of it my enemies are many and mighty and without thy help I am sure to be overborn by 〈◊〉 3. I am weary of my crying my throat is dried mine eyes fail while I wait for my God Paraphrase 3. I have long calle◠〈◊〉 uncessantly made my complaint to thee and am ready to faint
in a special manner And in this invasion they 〈…〉 spared that place set apart on purpose for thy service and the exhibition of thy divine presence but have foully violated and profaned it and laid waste the whole city wherein it is situate 2. The dead bodies of thy servants have they given to be meat to the fouls of the heavens the flesh of thy saints unto the beasts of the earth 3. Their blood have they shed like water round about Jerusalem and there was none to bury them Paraphrase 2 3. At other times in common calamities some special servants of thine have been exempted Noah from the deluge Lot from the overthrow of Sodom see Ezek. 14.14 but now thy chosen people set apart by thine own appointment as thy subjects and servants have all without any discrimination been slain in the field slaughtered in great abundance their bodies neglected and left unburied so that the wild beasts and fowls have fed on them and their blood poured out most barbarously and running down in streams through the streets of Jerusalem 4. We are become a reproach to our neighbours a scorn and derision to them that are round about us Paraphrase 4. They that formerly lookt on us with reverence as a people guarded and secured by thy protection do now deride and scorn us and upbraid us with our calamities and the trust which we still repose in God when we are forsaken by him 5. How long Lord wilt thou be angry for ever shall thy jealousie burn like fire Paraphrase 5. Blessed Lord be thou pleased in thine own time at length favourably to return to us and not to pour out thy fiercest wrath and destroy us utterly 6. Pour out thy wrath upon the heathen that have not known thee and upon the Kingdoms that have not called upon thy name Paraphrase 6. Those that have thus butchered us are aliens from thee neither know thy laws nor acknowledge thee to be their God and consequently never worship nor pray unto thee 'T will not be strange for thy heaviest punishments to light on them as on thy profest enemies O let them not fall on us who profess to be thy servants 7. For they have devoured Jacob and laid waste his dwelling-place Paraphrase 7. Beside their heathen sins of Idolatry and all impiety it cannot but be a great addition to their guilts a kind of sacriledge and violation of thee that they have invaded and wasted this land of thine which thou hast given to the posterity of thy chosen special servants Abraham and Isaac and Jacob with whom thou hast entred into Covenant that thou wilt be their God and they thy people 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low Paraphrase 8. 'T is certain our continued obstinacies and rebellions against thee from the beginning of our being a nation to this time have most justly brought down thy judgments on us and if to our present provocations thou add the multitude of our old abominations that of the golden calf c. we can expect nothing but utter desolation and destruction O be pleased not to lay them to our charge heap not all our Ancestors idolatries and rebellions upon our shoulders lest we that have a full weight of our own be ascertain'd to sink and be drowned under them We are now very sore afflicted and distrest O do thou make all speed to return to us Our miseries have fully qualified us for thy seasonable mercies O be thou gratiously pleased to interpose them for us and rescue us out of our present captivation 9. Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Paraphrase 9. Thou O God art our only redeemer and deliverer be thou gratiously pleased to relieve and rescue us and thereby to shew forth the glory of thy power and mercy and all thy divine attributes O free us from the effects of thy displeasure due to our sins be thou gratiously reconciled to us And this we beg and hope upon no other inforcement but that of thine own mercy promised to those that make their humble addresses to thee and of thine honour which seems to be concerned in the preserving thine own people 10. Wherefore should the heathen say Where is their God let him be known among the heathen in our sight by the revenge of the blood of thy servants which is shed Paraphrase 10. If thou do not interpose for our relief the idolatrous nations will resolve that our God is not able to defend us and so reproach and blaspheme thee Be thou therefore pleased to shew forth thy power in relieving us and requiring our blood at the hands of those which have most unjustly destroyed us that not only we may be delivered by thee but our oppressors thy enemies may be taught to fear thee by beholding thy power and justice in thy signal vengeance on them 11. Let the sighing of the prisoner come before thee according to the greatness of thy power preserve thou those that are appointed to die Paraphrase 11. Many of us are now in bands ready for the sentence of death whensoever these tyrannical enemies please O thou that art the refuge of all such be thou pleased in answer to our saddest moans seasonably to interpose for our preservation 12. And render unto our neighbours seven-fold into their bosom their reproach wherewith they have reproached thee O Lord. Paraphrase 12. To repay all those injuries and contumelies in thy just measure of retaliation to all those that have opprest and contumeliously handled us and so to own us as our patron and advocate 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations Paraphrase 13. For this timely interposition of thine O Lord our constant acknowledgments and commemorations of thy mercies shall be our perpetual tribute through all ages our posterity to all successions joyning with us in that payment Annotations of Psal LXXIX V. 1. Heaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being it self â—heme signifies heaps So Mic. 1.6 I will maâ—â—aria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for heaps though here by way of paraphrase they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a desolation and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolate The LXXII here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hoord of ripe fruit because that is wont to be laid in heaps which the Latine reads I suppose to the same sense in pomorum custodiam for the keeping of apples or for a place where apples are kept But the original seems to refer to one sort of heaps that of graves which are made by aggestion or casting up
up the right hand of his adversaries thou hast made all his enemies to rejoyce Paraphrase 42. And now their enemies and assailants are as continually prosperous as David himself was wont to be 43. Thou hast also turned the edge of his sword and hast not made him to stand in the battel Paraphrase 43. Their weapons that were for ever victorious by thy forsaking them have quite lost their keenness they that were never accustomed to defeats in their fights are now subdued and unable to make any farther resistance 44. Thou hast made his glory to cease and cast his throne down to the ground Paraphrase 44. The great fame and renown and power which they had among all men is now utterly lost 45. The days of his youth hast thou shortned thou hast covered him with shame Selah Paraphrase 45. Our Princes slain and their people subdued and captivated and contumeliously handled 46. How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire Paraphrase 46. This is a most sad estate and if we be not speedily rescued out of it we shall all be finally destroyed and the people and d seed of David to whom those illustrious promises were made utterly consumed 47. Remember how short my time is hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah Paraphrase 47 48. Our age and space of life here is very transient and flitting and is soon and certainly concluded in the grave that inevitable lot of all mankind And in this state of captivity we have little joy or comfort in that life which is afforded us we are born miserable and pass through a succession of miseries here and are shortly scised with death And this is far distant from the purport of that Covenant made with David the benefits of which we it seems by our sins have as to this age of ours utterly forfeited 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth Paraphrase 49. O blessed Lord be thou at length pleased to be propitiated to pardon these our provoking sins to remember and resume thy methods of mercy and by what wayes thine own wisdom shall best choose to perform the purport of thy Covenant so long since ratified to David In this thy fidelity is concerned and this we are sure will be made good in the eyes of all O that it might be thy good pleasure to manifest it at this time by the restoring of Davids posterity our Monarchy Temple and People to the former dignity 50. Remember Lord the reproach of thy servants how I do bear in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O Lord wherewith they have reproached the foot-steps of thine anointed Paraphrase 50 51. Till thou please thus by some means to rescue us we are likely to be the reproach of all the heathen people about us who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed and say by way of derision that our Messias is very long a coming 52. Blessed be the Lord for evermore Amen and Amen Paraphrase 25. But whatever their contumelles or our sufferings are they shall not discourage or take us off from Blessing and Praising thee and steadily relying on thee whatsoever desertion our soul provoking sins have most justly now brought upon us yet upon our reformation thou wilt certainly return in mercy to us and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People the present posterity and Kingdom of David yet 't is most certain the Promises made for sending the Messias whose Kingdom and redemption is not of this world but spiritual and eternal the erecting of his Throne in his servants hearts and the redeeming them from Sin and Satan shall in due time be performed in Christ that most illustrious son of David to whom and none else belonged the promise under the oath of God And in this completion of Gods Covenant with David his servant of which all Gods faithful servants shall have their portions we securely and with full confidence acquiesce and all joyn in an ardent and most devout celebration of God's fidelity his constant performance of all his promises and so conclude So be it Lord and So certainly it shall be Annotations on Psalm LXXXIX V. 2. I have said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said belongs to God and not to the Psalmist appears v. 3. where in connexion with this is added I have made a Covenant with my chosen I have sworn unto David my servant When the LXXII therefore and Syriack and Latine c. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said it is to be lookt on as their paraphrase to express the meaning and not that they read it otherwise than the Hebrew now hath it and this the rather because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and the first person But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish these again as those of v. 1. are the words of the Psalmist speaking unto God And of such permutation of persons God saying the former part and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering God in the latter there are many examples One follows here in the next words the third and fourth verses being evidently spoken by God I have made a Covenant Thy seed will I establish But the fifth by way of answer by the Psalmist And the heavens shall praise thy wonders O Lord. The Jewish Arab who seems with some other Interpreters to refer it to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known or made known though being without vowels it may be read in the second person as thou hast declared adds in the beginning of v. 3. who hast said I have made a Covenant c. V. 6. Mighty As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed note on Psal 82.6 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved that it signifies Angels even those that are in heaven in the beginning of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God being communicated also to them there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God than there is betwixt compared in the former and likened in the latter part of the verse where we read can be compared the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ponere disponere there to set himself in aray to enter the lists Job 6.4 and thence 't is to dispute to aray
helper of my salvation i. e. he which helps and rescues or delivers me Or else taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rock in the notion of strength as oft 't is used it is then as the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of my redemption i. e. he from whose strength all my deliverance proceeds The Syriack expression of it is most facile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my most potent deliverer V. 49. Former From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head or beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must signify primitive or primordial and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old or primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning From the importance of this word St. Augustine argues that this Prophecy was to be fulfilled in the Christians in respect of whom the time when the promise was made viz. David's age might be truly called tempus antiquum the antient time But it must be considered that not at the time of the completion but at the time of writing these words by the Psalmist it was an antient time and that indeed proves that this Psalm was penned long after Davids time probably under the Captivity to which all this complaint from v. 38. doth evidently belong Meanwhile it cannot be denied what that Father conceived that the full completion of that promise to David was reserved to the days of the Messiah V. 51. Footsteps From the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heel many other acceptions there are of the word first for paths or ways or actions Psal 77.19 Secondly for the end of any thing Psal 119.33 Thirdly for a reward Psal 19.11 there rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commutation by the LXXII Besides these there is a notion of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel in Syriack and Chaldee for delaying or deteining Job 37.4 and from thence the Chaldee here rightly deduces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slowness of the footsteps of the feet of thy Messiah or Anointed And that may most reasonably be pitcht on as the true importance of the word which by the dagesch in ק appears to be deduced from the verb in Piel and then that will be the denotation of the sort of the reproaches of their Atheistical enemies that the promises the Jews so firmly depended on had now failed them their Messias whom they expected to rescue and redeem them out of their captivity had now deceived them So saith Kimchi the delays of the Messiah the discourse saith he being of those who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will never come A style taken up in the times of the Gospel against the Christians by the scoffing Gnosticks Where is the promise of his coming and he is slack in coming in opposition to which the Apostles tell them that he will come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not tarry Heb 10.37.37 2 Pet. 3.9 the Lord is not slack concerning his promise as some men count slackness The End of the THIRD BOOK THE FOURTH BOOK OF PSALMS The Ninetieth PSALM A Prayer of Moses the Man of God Paraphrase The Ninetieth being the first of the Fourth Book of the Collection of Psalms is a complaint of the afflictions and shortness of life together with a prayer for the return of mercy composed either by Moses that eminent Prophet which in Gods stead governed the people of Israel and conducted them out of Egypt or else as in his person by some other with reflexion on those times wherein Moses lived when the children of Israel in the Wilderness were sorely afflicted and great multitudes of them untimely cut off for their provocations 1. Lord thou hast been our dwelling-place in all generations Paraphrase 1. Blessed Lord we have never had any helper but thee any other to whom we might resort for aid and relief from time to time Thou hast been our only protector and defender O do not now forsake and destroy us utterly 2. Before the mountains were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God Paraphrase 2. Before any part of this world was formed by thee thou hadst an infinite incomprehensible being a power by which this whole Orb wherein we move was at first created and thou remainest immutably the same almighty power and so shalt do to the end of the world O let us thine afflicted creatures receive at this time the benefits and auspicious effects of this thy both power and mercy 3. Thou turnest man to destruction and sayest Return ye children of men Paraphrase 3. Thou art the great Ruler and most just Disposer of all events when those whom thou of thine infinite power and goodness didst create fell off and made defection from thee 't was then just with thee to punish them for their sins and return them back to the earth that lowest and vilest condition from which man was first brought forth by thy creative power This was the sentence against Adam and thus thou art at this time justly provoked to deal with great multitudes of us 4. For a thousand years in thy sight are but as yesterday when it is past and as a watch in the night Paraphrase 4. And if in the old world such as had thus offended were permitted some of them even Adam himself to whose sin death was awarded by God to live near a thousand years after it yet alas what is that compared with thy infinity Thou art without all beginning O blessed Lord most absolutely eternal a thousand years being considered in thy duration are but as a drop spilt and lost in the Ocean no more than the shortest time among men but a day and that past and gone or but the sixth part of that the space of four hours in the night see note on Psal 130. b. which is insensibly past over in sleep 5. Thou carriest them away as with a flood they are as a sleep in the morning they are as grass which groweth up 6. In the morning it flourisheth and groweth up in the evening it is cut down and withereth Paraphrase 5 6. As for us men we are naturally frail and short-lived our whole age is instantly at an end by the course of nature But then when thy wrath also breaks forth against us death comes as a torrent and sweeps us away in the midst of our strength our life then is but as a dream when one awakes out of sleep but a phansie at first and that soon vanisht whilst we live we do but seem to live and straight death comes and that phasm vanishes Our condition here is no more stable and durable than that of the flower or grass of the field which when it flourishes most is subject
better be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may bring an understanding heart so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding spirit Exod. 28.3 and Isai 11.2 and in many other places and then by that will be signified that knowing the terribleness of Gods wrath the want of which was matter of complaint v. 11. And so this is a facile and obvious rendring of these two verses Yet it is not amiss to mention other descants The Jewish Arab seems not to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. for wrath but according to an Arabick use of that word for consideration and so goes in his interpretation far different from others thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And who knows the power of thy wrath so as to consider thy fear As the number or according to the numbring of our age which is known that we might bring an heart of wisdome or wise heart Adding in a note that the meaning is that our days are numbred and known and if we did continually know or acknowledge the power of thy wrath and punishment as we acknowledge that our days and ages are fading we would come before thee with a wise heart and by repentance turn unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to take not for the Imperative but for the preterperfect tense passive Abu Walid takes that in another sense and thus interprets it According to the measure of our age so discipline or chastise us exceed not measure in chastising us because our age is short c. and he compares it with Job 7.19 How long wilt thou not depart from me nor let me alone c. But this Kimchi in his Roots seems not to like of R. Moses mentioned by Aben Ezra thus makes the meaning He that knows the force of thy wrath and knows how to number our days the truth is known to him The Ninety First PSALM The ninety first Psalm is a meditation of the special security of the truly pious man who relies on God alone for it together with all other blessings of this world as the reward of his firm adherence to God 'T is affirmed by the Chaldee and LXXII and Latine to have been composed by David in reference perhaps to Gods being intreated for the land and removing the pestilence 2 Sam. 24.25 just as it was seizing on Jerusalem see note b. and hath its most eminent completion in the Messias 1. HE that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty Paraphrase 1. He that adheres to God that seeks and expects all his safety from his sole protection and accordingly qualifies himself for a capacity of that keeps in those ways to which God hath promised his safeguard shall be sure never to fail of receiving it His tenure cannot fail as being founded on so sure a title as is the promise of him that hath all power and dominion over all creatures in the world and can certainly and as undoubtedly will perform whatsoever he hath promised 2. I will say of the Lord he is my refuge and my fortress my God in him will I trust Paraphrase 2. This general never-failing axiom gives me confidence chearfully to repose my whole trust and affiance in God as the most sacred inviolable sanctuary the most strong provided impregnable fort the supreme and divine power that governs and over-rules the whole world and hath by his promise obliged himself never to destitute me that thus hang on him 3. Surely he will deliver thee from the snare of the fouler and from the noysome pestilence Paraphrase 3. In this safeguard I shall be secured from those dangers that are in the eye of man most unavoidable the most secret ambush that is most cunningly laid and the most killing poyson that propagates it self most insensibly 4. He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Paraphrase 4. For as an Eagle or other bird doth with her wings protect and secure her feeble young ones from all approaching dangers and to that safeguard they confidently resort without seeking or solliciting any other from whence and by analogy with which it is that in the Holy of holies the Cherubims with their wings overshadow the mercy-seat to signifie Gods gratious care and protection over all that there address themselves to him so shall God guard and defend me and in his protection will I repose all my hope and trust the power of the Almighty being abundantly sufficient and upon his promise given his fidelity ingaged to afford his continual defense to all that are thus qualified for it 5. Thou shalt not be afraid for the terror by night nor for the arrow that flieth by day 6. Nor for the pestilence that walketh in darkness nor for the destruction that wasteth at noon-day Paraphrase 5 6. To this it is consequent that I have no cause to apprehend with terrour either the most secret or the most open dangers the most unavoidable evils that can threaten destruction or mischief to me either by night or day 7. A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee Paraphrase 7 Those judgments which seise on multitudes of wicked men on every side of me shall like the plagues that swept away the Egyptians but past over the Israelites or the plague that slew seventy thousand from Dan to Beersheba but fell not on Jerusalem be forbidden to seise on me 8. Only with thine eyes shalt thou behold and see the reward of the wicked Paraphrase 8. All the sense of evil which I need fear is in its seising on others not on my self the beholding the untimely deaths of many others such as is by the law denounced to ungodly men but in time of epidemical diseases oft seises upon others as well as them 9. Because thou hast made the Lord which is my refuge even the most High thy habitation Paraphrase 9. I have placed all my affiance in the Lord and thereby secured my self of all the protection and safeguard that the Omnipotent Monarch of heaven and earth can bestow on me 10. There shall no evil befall thee neither shall any plague come nigh thy dwelling Paraphrase 10. By strength hereof no kind of mischief shall by any mishap befal or approach me 11. For he shall give his Angels charge over thee to keep thee in all thy ways Paraphrase 11. God having set a guard of his about me given charge to the holy Angels that always attend and execute his commands that as long as I cleave fast unto him they shall secure me from all manner of evil that his providence shall permit to approach me 12. They shall bear thee up in their hands lest thou dash thy foot against a stone Paraphrase 12. When any such approacheth those holy officers of his shall be ready with their aid
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
consideration of that great displeasure of thine to which I am to impute all these sad and direfull effects of it 11. My days are like a shadow that declineth and I am withered like grass 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Paraphrase 11 12 13. My condition is every day worse and more hopeless than other my joyless life hastening to its fatal period and unless thou please to interpose thy sovereign power I am utterly and finally lost But herein this one great comfort remains that thy strength is beyond our weakness thy eternity is opposed to our frail transitory state thy mercy surmounts our wants and misery and on this I still found an hope and confidence that thou wilt in thy good time return the captivity of our Church and Nation restore us to the priviledges and blessings of peaceable assemblies and that it will not now be long ere that most desirable and acceptable time come 14. For thy servants take pleasure in her stones and favour the dust thereof Paraphrase 14. To this hope I am induced by thine own promise that whensoever thy people are carried captive by heathen enemies if they shall be truly sensible of thy punishments and humbled for their sins thou wilt then remember thy Covenant and restore them And this is our condition at this time Now thy Church is laid waste among us see Nehem. 1.3 we cannot choose but be sensible of our loss and our sins and with all compassion and affection be transported when we think of either At present the want of outward prosperity hath not rendred her less desirable in our eyes but rather inhansed the value of those interdicted felicities and made us vow all readiness to endeavour the repairing of those ruines whensoever thou shalt please to grant us that welcome opportunity 15. So the heathen shall fear the name of the Lord and all the Kings of the earth thy glory 16. When the Lord shall build up Zion he shall appear in his glory 17. He will regard the prayer of the destitute and not despise their prayer Paraphrase 15 16 17. When that blessed time shall come it shall be an effectual means to bring in whole heathen nations Princes and people to thy service when they see so great a deliverance wrought for thy people their captivity returned and their Temple re-edified evidences as of the omnipotent power of God so of his readiness to hear the prayers of those that are brought to the lowest ebbe of misery and destitution 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Paraphrase 18. The wonderfulness of this deliverance shall be recorded to all posterity and in probability be a means of bringing in those that have not yet any being to be proselytes to the service of so great and compassionate a God 19. For he hath looked down from the height of his sanctuary from heaven did the Lord behold the earth 20. To hear the groaning of the prisoner to loose those that are appointed to death 21. To declare the name of the Lord in Zion and his praise in Jerusalem 22. When the people are gathered together and the Kingdoms to serve the Lord. Paraphrase 19 20 21 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below and how ready he is to relieve and rescue those that are in the greatest distress and destitution to return their captivity and restore them to their country again there to bless and praise and proclaim the power and mercy of God in his Temple making their constant solemn resort thither from all the quarters of the land at the times by God appointed 23. He weakened my strength in the way he shortened my days 24. I said O my God take me not away in the midst of my days thy years are throughout all generations Paraphrase 23 24. When I consider the sadness of our state the misery and shortness of our lives and on the other side the strength and eternity of God I cannot but address my prayers unto him with some hope that he will spare us and restore us to some prosperity and not cut us off in the most flourishing part of our lives 25. Of old hast thou laid the foundations of the earth and the heavens are the work of thy hands 26. They shall perish but thou shalt endure they all shall wax old like a garment as a vesture shalt thou change them and they shall be changed 27. But thou art the same and thy years shall have no end Paraphrase 25 26 27. 'T was he that by his almighty power at first created the whole world and all the parts thereof and though by the same he will in his due time either destroy or change them quite from the condition of their creation yet through all these transmutations he shall continue the same to all eternity 28. The children of thy servants shall continue and their seed shall be established before thee Paraphrase 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me that there shall be a time of rest to God's faithfull servants that upon our sincere return to him and reformation of our sins he will return our captivity and if this fall not out in our days yet our children and their posterity shall receive the benefit and comfort of it and be continued a people to him and thereby for ever ingaged to serve him Annotations on Psal CII V. 3. Like smoak For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak which we reade in the Hebrew the Chaldee and LXXII are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak But 't is more probable that they so express what they thought to be the meaning than that they read it otherwise than we do For the Jewish Arab though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as smoak is consumed or vanisheth The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume and wither in smoak as Psal 1.19.83 a bottle in the smoak afflictions have had the same effect on me as smoak on those things that are hung in it dried me up and deformed me or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end or fail or consume in smoak as when any combustible matter is consumed smoak is all that comes from it and so it ends in that and to that the latter part of the verse may seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones or members or body
immarcescible joy and bliss in another world and to their posterity in the blessings of this life which he hath promised not onely to the third and fourth but to the thousandth generation Exod. 20.6 and being thus by promise obliged will be sure to perform it to all those that are carefull to observe the condition of it 19. The Lord hath prepared his throne in the heavens and his kingdom ruleth over all Paraphrase 19. This is he surely able to doe being the omnipotent God of heaven and earth sitting in heaven as a great Monarch in his throne and exercising dominion over all creatures in the world who are all most ready to obey him and doe whatsoever he will have them But most eminently this will he doe by sending his Son the Messias into the world the spring of all grace and mercy who after his birth and death shall rise and ascend and enter on his regal office in heaven subduing the whole heathen world in obedience thereto See Rev. 4.2 20. Bless the Lord ye his Angels that excell in strength that doe his commandments hearkening unto the voice of his word 21. Bless ye the Lord all ye his hosts ye ministers of his that doe his pleasure Paraphrase 20 21. A natural and proper consequent to this it is that as Rev. 4.8 at the erecting of Christ's throne all the living creatures rest not day and night saying Holy holy so the Angels of heaven meant by those living creatures those Courtiers that attend his throne and are by him indued with the greatest power of any that incompass him many Myriads of them and doe whatsoever he commands them with all the readiness and speed imaginable these glorious creatures that are witnesses and ministers of his great and wonderfull acts of mercy should for ever bless and magnify his sacred name 22. Bless the Lord all his works in all places of his dominion bless the Lord O my soul Paraphrase 22. And that all the men in every corner of the world acknowledge and bless and praise his name as being all the subjects of his kingdom as well as works of his power among whom it is most just that I that have received such mercies from him should take up my part of the Anthem make one in the quire and consort of those that sing continual praises to him Annotations on Psal CIII V. 5. Thy mouth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not agreed among interpreters The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of thy old age referring it saith Schindler to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old worn out clothes opposed to the renewing of the age which here follows But the word is used for the mouth Psal 32.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouth must be holden the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jaws According to this notion it is that the Syriack here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy desire or sensitive appetite the satisfying of which is the providing for the body all the good things it standeth in need of and so is a commodious paraphrase for filling the mouth the organ of conveying nourishment to the body Aben Ezra and Kimchi that refer this Psalm to David's recovery from sickness give this farther account of the phrase because in sickness the soul refuseth meat Job 33.20 and the Physician restreins from full feeding and prescribes things that are nauseous In which respects the blessing of health is fitly described by the contrary Abu Walid recites two interpretations 1. that of our translators 2. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ornament that multiplieth thy adorning with good i. e. that abundantly adorneth thee with good Aben Ezra approves the notion of ornament but applies it to the soul the ornament of the body i. e. who satisfieth thy soul with good And an Hebrew Arabick Glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body Ibid. Thy youth is renewed like the Eagles Of the Eagle S. Augustin affirms that the beak grows out so long that it hinders her taking her food and so would endanger her life but that she breaks it off upon a stone and of this he interprets the renewing her youth here But S. Hierome on Isa 40.30 more fitly expounds it of the changing of feathers Of all birds it is known that they have yearly their moulting times when they shed their old and are afresh furnished with a new stock of feathers This is most observable of Hawks and Vultures and especially of Eagles which when they are near an hundred years old cast their feathers and become bald and like young ones and then new feathers sprout forth From this shedding their plumes they seem to have borrowed their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decidit defluxit to fall or shed To their bareness or baldness the Prophet Micah refers c. 1.16 inlarge thy baldness as the Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Eagle whose feathers shed And to the coming again of their feathers Isaiah relates c. 40.30 they that wait on the Lord shall renew their strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eagles they shall send up their feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall sprout out their feathers say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall send out their wings but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be renewed to their youth just as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy youth shall be renewed as an Eagle which therefore in all reason must refer to the new or young feathers which the old Eagle yearly sprouts out Aquila longam aetatem ducit dum vetustis plumis fatiscentibus novâ pennarum successione juvenescit The Eagle is very long-lived whilst the old plumes falling off she grows young again with a new succession of feathers saith S. Ambrose Serm. 54. So the Jewish Arab reads So that thy youth is renewed like the feathers of Eagles V. 7. His acts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate to design to study to attempt to doe any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here annext to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way by these to signifie the nature and ways of God or his dispensations toward men The place here evidently refers to Exod. 33. There Moses petitions God shew me thy way that I may know thee v. 13. and I beseech thee shew me thy glory v. 18. by his way and glory meaning his nature and his ways of dealing with men that they might discern what to conceive of him and expect from him And he said I will make all my goodness pass before thee and I will proclaim the name of the Lord v. 19. by which his nature is signified and what that name is is set down by enumeration of his attributes c. 34.6 The Lord the
Then they cried unto the Lord in their trouble and he saved them out of their distress 14. He brought them out of darkness and the shadow of death and brake their bands in sunder Paraphrase 10 11 12 13 14. In like manner is he pleased to deal for those that are in prison and expectation of present death when in this valley of Achor they fly to him for rescue 'T is most just and so most ordinary with God to deliver men up to be chastised for their sins when they are so proud and stout as to resist or neglect the commands of God 't is but seasonable discipline to exercise them with afflictions to bring distresses upon them persecution imprisonment c. thereby to teach them that necessary lesson of humility And if then they shall speedily return to him that strikes and with obedient penitent hearts and fervent devotions indeavour to attone him he will certainly be propitiated by them and deliver them out of their distresses be they never so sharp and in the eye of man irremediable 15. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder Paraphrase 15 16. This certainly is another act of his special and undeserved bounty and withall an instance of his omnipotence thus to rid them of those gyves that none else can loose to preserve those that in humane judgment are most desperately lost and abundantly deserves to be acknowledged and commemorated by us 17. Fools because of their transgression and because of their iniquity are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the Lord in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them out of their destructions Paraphrase 17 18 19 20. So again when the follies and stupidities of men betray them to wilfull sins and God punisheth those with sickness and weakness brings them so low that nature is almost wholly exhausted in them and present death is expected if from their languishing bed they shall apply themselves to the great and sovereign Physician forsake the sins that brought this infliction upon them and thus timely make their solid peace with heaven and then pray themselves and others see Jam. 5.14 15 16. Ecclus 38.9 imploring his gracious hand for their recovery there is nothing more frequently experimented than that when all other means fail the immediate blessing of God interposeth for them and restores them to life and health again 21. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 22. And let them sacrifice the sacrifice of thanksgiving and declare his works with rejoycing Paraphrase 21 22. And this certainly is a third instance of God's infinite power and goodness this of unhoped unexpected cures of the feeblest patients which exacts the most solemn gratefull acknowledgments from those that have received them from his hand 23. They that go down to the sea in ships and doe business in great waters 24. These see the works of the Lord and his wonders in the deep 25. For he commandeth and raiseth the stormy wind which lifteth up the waves thereof 26. They mount up to the heaven they goe down again to the depths their soul is melted because of trouble 27. They reel to and fro they stagger like a drunken man and are at their wits end 28. Then they cry unto the Lord in their trouble and he bringeth them out of their distress 29. He maketh the storms a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven Paraphrase 23 24 25 26 27 28 29 30. So again the great navigators traffickers and merchants of the world when in their voyages by sea they meet with terrible amazing tempests wayes that toss their ships with that violence as if they would mount them into the air and at another turn douse them deep into the vast Ocean as if they would presently overwhelm them and the passengers are hereby stricken into sad trembling fits of consternation and amazement and expectation of present drowning in this point of their greatest danger they oft experiment the sovereign mercy and power of God and receive such seasonable returns to their devout prayers that they find the storm presently turned into the perfectest calm and by the friendliest gales are safely wafted to that port which they designed to sail to 31. O that men would praise the Lord for his goodness and for his wonderfull works toward the children of men Paraphrase 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness which exacts our most fervent offerings of praise and thanksgiving 32. Let them exalt him also in the congregation of the people and praise him in the assembly of the Elders Paraphrase 32. And not onely such as are sent up to God from our single breasts or closets but it deserves the most solemn publick commemorations in the Temple in the united laâ—ds of the whole congregation Elders and people answering one the other 33. He turneth rivers into a wilderness and the water-springs into dry ground Paraphrase 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought 34. A fruitfull land into barrenness for the wickedness of them that dwell therein Paraphrase 34. Thereby to punish those with utter sterility and fruitlesness after the manner of his judgments on Sodom whose plenty had been infamously abused and mispent on their lusts 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield fruits of increase 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease Paraphrase 35 36 37 38. And the same act again it is of his bounty and power together to improve the barrennest desart into the fruitfullest pastures most commodious for habitation and plantations and thither to bring those who had formerly lived in the greatest penury and by his auspicious providence onely without any other observable means to advance them to the greatest height of wealth and prosperity of all kinds making them a numerous and powerfull nation remarkable for the blessings of God upon them 39. Again they are minished and brought low through oppression affliction and sorrow 40. He poureth contempt upon Princes and causeth them to wander in the wilderness where there is no way 41. Yet setteth he the poor on high from affliction and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be that he reign By this 't is evident that in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord at thy right hand must be understood of the Messias instated in his regal power at the right hand of his Father and not of the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to back and help him as Psal 16.8 and elsewhere the phrase is used For of the Son thus exalted we know it is that we reade Joh. 5.22 that the Father hath committed all judgment to the Son Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here shall strike through Kings in the day of his wrath i. e. shall act revenges most severely on the opposers of his Kingdom which revenges in the New Testament are peculiarly attributed to Christ and called the coming of the Son of man coming in the clouds coming with his Angels and the approaching or coming of his Kingdom V. 7. Brook of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any hollow place or vale a receptacle of waters and from thence a small river or brook which hath not its original from any spring but is filled with rain-waters and so is full in the winter but in the summer dried up So Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Gâ—rar Joel 3.18 a fountain shall come forth and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Shittim and 2 King 3.16 make this valley full of ditches and v. 17. ye shall not see rain yet that valley shall be filled with water And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way it seems to signifie no more than those plashes of water which in the winter are frequent in highways from the fall of much rain These first from the places where they are collected no pools on purpose provided for the receit of waters but every little cavity in the way which is thus filled by rain and secondly by the stagnancy or standing still of these waters and thirdly by the frequency of passengers fouling them are to be concluded very unfit for the use of men very inconvenient for drinking and would never be used for that purpose were it â—ot by him that hath no other or that so far intends the haste of his way and so far despises or neglects himself as to content himself with the worst and meanest sort of accommodation that which will just satisfie the necessities of nature This is most observable of souldiers in an hasty march that are thirsty but will not make stay at an Inn to refresh themselves with wine or so much as go out of their way to make choice of or seek out for wholsome water but insist on their pursuit and satisfie their thirst at the next receptacle of waters the next puddle or trench or ditch or brook they meet with This is a sign of great alacrity in a souldier and withall of great humility and contempt of hardship and difficulties of submitting to any the meanest and most servile condition and may well here be used poetically to express the great humiliation and exinanition of the Messias assuming the real form and all the mean offices of a servant pursuing the work to which he was sent with all alacrity counting it his meat and drink to doe the will of him that sent him and finish his work Joh. 4.34 and in fine laying down his life suffering as willingly a most bitter contumelious death which being by him exprest by drinking of a cup and that a special sort of cup such as others would not probably be content with Are ye able to drink of the cup that I shall drink of Matt. 20.22 and that an insupportable bitter cup Matt. 26.39 42. Father if it be possible let this cup pass from me it may very fitly be extended to his death as well as to all that was preparative and in the way to it And to this the lifting up his head reigning victoriously over all his enemies being constituted Judge of quick and dead is here justly apportioned according to that of Phil. 2.8 9. He made himself of no reputation but humbled himself and became obedient unto death even the death of the cross Wherefore God hath highly exalted him Another notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a torrent or river Prov. 18.4 a flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent or river and so Am. 6.14 unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it river of the wilderness If it be here taken in that notion then drinking of it may be a proverbial speech to express victory as Isa 37.25 when Sennacherib is boasting of his conquests he thus speaks I will enter into the height of his border and the forrest of his Carmel I have digged and drunk water and with the sole of my feet I have dried up all the rivers of the besieged places Where the former part being an expression of victory and forcible seisure and so the latter also of blocking up and close siege the middlemost may probably be to the same sense and the rather because of the custom of Eastern Princes who in token of dedition exacted from subjugated Provinces Earth and Water Judith 2.7 In reference to which the digging up Earth and drinking Water will signifie a forcible entry a method of battery where the milder summons have not prevailed thereby to take livery and seism of an hostile Countrey And if that be the notion here then the phrase signifies Christ's victory atchieved by his death over Satan Sin and Hell Which being wrought upon the Cross is fitly precedaneous and preparative to the lifting up of his head The Hundred and Eleventh PSALM Praise ye the Lord. The Hundred and eleventh Psalm is one of those whose Title see Note a. on Psal 106. is Hallelujah and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy It is composed in twenty two short Metres each beginning with the several Letters of the Hebrew Alphabet 1. I Will praise the Lord with my whole heart in the assembly of the upright and in the congregation Paraphrase 1. From the bottom of my soul and with the full quire of all the faculties thereof I will acknowledge and bless the name of God This I will doe more privately in counsel of all pious men the true Israelites when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty and this will I doe in the most publick and solemn assembly No juncto is too close no congregation too wide for such a most due performance 2. The works of the Lord are great sought out of all them that have pleasure therein Paraphrase 2. Marvellous are the works of God and of all other sorts of study most worthy to be the exercise and imployment of all pious men who can entertain themselves with more
those which the dedication or consecration brings into them and causes to dwell in their graven images And so Proclus de Sacrif Mag. mentions it as their common opinion that the Gods were by their favour and help present in their images And therefore the Tyrians fearing that Apollo would forsake them bound his image with golden chains supposing then the God could not depart from them The like did the Athenians imagine when they clipt the wings of the image of Victory and the Sicilians in Cicero de Divin who complain that they had no Gods in their Island because Verres had taken away all their statues and so we know Laban when he had lost his Teraphim tells Jacob Gen. 31.30 that he had stollen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Gods And so of the Golden calf after the feasts of consecration proclamation is made before it These be thy Gods O Israel But this of the animation and inspiriting of images by their rites of consecration being but a deception and fiction of their Priests the Psalmist here discovers it and assures all men that they are as inanimate and senseless after the consecration as before bare silver and gold with images of mouths and â—ars c. but without any power to use any of them and consequently most unable to hear or help their votaries V. 7. Speak they What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be concluded by the context which immediately before had mentioned their having mouths and not speaking Here therefore as there the proper action of the mouth was speech the proper action of the throat or larynx seems to be intended and that is to breath So when Psal 90.9 he saith we consume our days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a vapour i. e. breath of the mouth in winter If it be not this then sure 't is an inarticulate sound contradistinct from speaking So Kimchi and Aben Ezra state it and quote Isa 38.14 where the word is applied to the murmuring of the dove V. 9. Trust thou For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative trust thou the LXXII appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath hoped and so in v. 9 and 10. And so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they of the house of Israel trust And if that were the true reading the sense would well accord in opposition to what went before The idol-worshippers that hope in their gods are most senseless persons lose all their prayers that are poured out to them receive no aid or relief from them but the house of Israel trust in the Lord of heaven make their addresses to him and they receive the benefit of their trusts and prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is their help and their shield he actually defends and assists them when they thus depend on him But the Hebrew reading is to be adhered to and the sense is the same either way The Jewish Arab altering the signification from the imperative paraphraseth and as the house of Israel hath trusted in the Lord because he c. v. 12. so the Lord will be mindfull of us and will bless us c. The Hundred and Sixteenth PSALM The hundred and sixteenth is a gratefull acknowledgment of God's seasonable deliverances and gracious returns to the prayers of his afflicted distressed servant which are to be answered with vows of new obedience and intire affiance in God It is thought to have been composed by David upon his delivery from the rebellion of Absolom after which he immediately had the liberty to return to the sanctuary and publick assembly at Jerusalem v. 14. and 18 and 19. but may possibly and not unfitly belong to the return from the captivity see note a 1. I Love the Lord because he hath heard my voice and my supplications 2. Because he hath inclined his ear unto me therefore will I call upon him as long as I live Paraphrase 1 2. I made my prayer to the Lord the God of heaven that he would in his good time give audience to my cryes which I daily poured out before him that he would at length be graciously pleased to consider my distress When calamities approach or seize upon me I have nothing to apply my self to but my prayers to heaven and those I shall not fail to pour out before God 3. The sorrows of death compassed me and the pains of hell gate hold upon me I found trouble and sorrow 4. Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Paraphrase 3 4. At this time my dangers were very great I was pursued close and incompassed with my enemies who were purposely sent as the messengers of death unto me and having no way of rescue from any humane means I then addrest my self to the over-ruling help and providence of God and to him I humbly and importunately came beseeching this seasonable deliverance from him 5. Gracious is the Lord and righteous yea our God is mercifull Paraphrase 5. And thus I concluded with my self that whatever my pressures were yet God was both mercifull and faithfull and would certainly make good his promised mercy to me 6. The Lord preserveth the simple I was brought low and he helped me Paraphrase 6. That 't was his proper attribute to be the supporter of the weak the reliever of them that are in distress and accordingly so hath he dealt with me in my greatest destitution 7. Return unto thy rest O my soul for the Lord hath dealt bountifully with thee 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling 9. I will walk before the Lord in the land of the living Paraphrase 7 8 9. And now being thus rescued by him and delivered out of the sad condition that incompassed me I have nothing to doe but to serve God in all sincerity and integrity of conversation chearfully and constantly all my days which God shall afford me in this world at the present devoutly return to the Ark the place where God is pleased to presentiate himself and there in great tranquility to celebrate that mercy which hath afforded me this signal deliverance 10. I believed therefore have I spoken I was greatly afflicted 11. I said in my haste All men are liars Paraphrase 10 11. I had a full trust and repose and affiance in God and therefore I did and spake thus When my afflictions were at the greatest see 2 Cor. 4.13 when I was in my flight I was sufficiently convinced that the arm of flesh was unable to yield me any relief Psal 108.12 men might promise and either prove false as those how did that David had most reason to depend on his own son Achitophel c. or impotent there was I know but one sure hold to which it is tolerably
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
was framed encompassing the air and superiour abyss wherein the waters in the clouds and those in the bowels of the earth were assigned their mansions wherein this globe of earth and sea were so formed that the one should be confined to its channel the other stand firm on its basis this eternal Word and wisedom of the Father was the great artificer by which all was framed inseparably united the Son to the Father and as a Counsellor joining in all the wise fabrick of the Universe and all therein contained All which being formed by infinite wisedom all was exceeding good and beautifull and delightfull to the Creatour And though it were so yet the creating of mankind was a special and principal piece whereto the whole Trinity was summoned Gen. 1.26 and about this one sort of creature when created God took special delight to be employ'd as bearing his image in a special manner and when that by sin was defaced immediately this wisedom of the Father was promised to be incarnate to unite it self to our humane nature thereby preferring it before the very Angels on purpose to redeem and restore us to purity 32. Now therefore hearken unto me O ye children for blessed are they that keep my ways 33. Hear instruction and be wise and refuse it not 34. Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors 35. For whoso findeth me findeth life and shall obtain favour of the Lord. Paraphrase 32 33 34 35. These considerations put all together the all kind of advantages from obedience to the divine commands of God and their flowing from that eternal wisedom of God whereby the whole world was designed and created and so unquestionably the most divine and excellently wise and such as the eternal Word and Son of God was to be incarnate in our flesh to exemplifie and oblige to this practice may make it most perfectly reasonable for all that consider themselves their present or future weal to set to this exercise diligently and constantly see Luk. 11.28 as the onely way to all kind of felicity not to frustrate so great a mercy as is the instruction of God himself who certainly knows what is our best and wisest course and therefore prescribes it us because he knows it most agreeable to the better part of us but to apply themselves to it most solicitously constantly and unweariedly as that which is made up of all kind of felicity makes life worthy to be called life prepares them that live well here for that favour of God which will never deny them any good thing here and will over and above reward them for being thus happy here with an eternal immarcescible crown of glory hereafter 36. But he that sinneth against me wrongeth his own soul all they that hate me love death Paraphrase 36. Whereas the neglect of these precepts is the greatest treachery against ones self the going on in any course of sin is the immersing him in an abyss of present wretchedness the engaging him in certain eternal woes hereafter So that every wicked man stands off on terms of the utmost defiance to wisedom and is onely in love with ruine and destruction refuseth happiness when it is put into his hand when he is courted to it and wooes and importunes misery casts himself away and his body and soul to all eternity for that that yields him the least fruit in the enjoyment Annotations on Chap. VIII V. 12. Witty inventions From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excogitavit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsel machination most frequently in an ill sense so Lev. 19.29 it is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the counsel of the wicked and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness and Prov. 12. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of cogitations is by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked man and so by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked man and accordingly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred the knowledge of machinations which if it be in an ill sense of machinations then the finding them will be the finding them out discovering and defeating and frustrating all such the craftiest contrivances of worldly and wicked men but it may be also in a good sense and then it is the finding i. e. the obtaining and acquiring them and thus it best agrees with the beginning of the verse where of this true i. e. practical wisedom it is said that it dwells with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. subtlety cunning craft as before v. 5. contrary to simplicity and deceivableness and so the full importance of the place is that this kind of wisedom the practice of vertue though it be not so esteemed but be under the contrary prejudice is indeed the onely true subtlety The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I invoked knowledge and cogitation reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cogitations and so doth the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge and cogitations V. 22. Possessed one The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus most literally rendred from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possess But it must be remembred that this possession is sometime acquired by begetting as the Son is certainly to be reckoned among the possessions of the Father as well as the Servant which is brought up by him or the Cattel or House in like manner so Gen. 4.1 upon the birth of Cain Eve saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I have gotten a man c. And Zach. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begat me This makes it reasonable to bestow some consideration on the reading of the LXXII in this place where we have it rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath created me in the beginning of his ways on or over his works That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created is mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed was St. Jerom's conceit on Isa 26. and is obvious to imagine because that will be directly answerable to the ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for possessing and because Aquila reads expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possest me But beside that the Ancient Fathers before St. Jerome follow this reading of the LXXII which now we have 't is evident the Chaldee concur in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created me And the Son of Sirach more than once transcribes it ch 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedom hath been created before all things and v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord himself created her and ch 24.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he created me from the beginning before the world And Gen. 14.19 the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of God they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who
simple or simplicity in the abstract they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she becomes to want a piece of bread by this paraphrasing her simplicity that her course of idleness and impudence brought her to extreme want and in the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she knows not what or any thing they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she understands not shame merely as a scholion of what else seemed obscure or imperfect for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the high places of the city they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly in the streets merely by way of paraphrase to express the sense not the words V. 17. They invert the order of the words without any considerable change paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the secret loaves pleasantly and the sweet waters of stealth V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead or carcases see Note on Psal 88. d are there they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giants or those that are born of the earth perish by her referring to the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that are in the earth as the dead are or those that come out of the earth as giants were believed to do In the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her guests they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meets as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so And this also without any considerable change of the sense for this simple one being one of her guests her guests being in the depths of scheol and his meeting or going to meet her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the depth of hades are equivalent After this comes a very large insertion merely as a scholion of some learned man an exhortation to avoid the forementioned danger which in some but not in the Complute Editions is crept into the Text and retein'd also by the Syriack and Arabick but neither in the Chaldee nor Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But leap back stay not in the place nor cast thine eye upon her for so thou shalt pass over the strange water But abstein thou from the water of another's fountain that thou mayst have a long time and that the years of life may be added to thee CHAP. X. 1. THE Proverbs of Solomon A wise son maketh a glad father but a foolish son is the heaviness of his mother Paraphrase 1. After the general preparatory exhortations to the care and practice of piety enlarged on in the former chapters by way of foundation and introduction now follow the King his divine sentences some plain and yet weighty and important but the most by way of parable or aenigmatical allusion fit to affect the reader and to have a deep impression on him and commodious for memory also see Note on Chap. 1. a And the first recommends true wisedom the exercise of all vertue and piety to all young men and women as an act of necessary gratitude to their parents as well as of kindness to themselves for this certainly is the ensuring on them all manner of prosperity and felicities and flourishing condition in this life and as that is their own nearest interest so is it the parents greatest joy the whole comfort of whose lives extremely depends as upon the thriving and prospering so upon the pious sober humble pure behaviour of their children If they thrive and prosper in the world much more in those ways of divine vertue which hath the promise of all secular prosperity annext to it this must needs be matter of most ravishing delight to their parents This is an aphorism of so general observation that when the parents themselves are not so pious and gracious as they ought yet they rejoyce to see their children such And on the contrary if they miscarry and prove vitious in any kind there is no such cause of trouble and grief to the parents especially to the mother whose love is most tender and passionate and cannot choose but bewail it as the most unsupportable affliction of her life that she hath with so much pains and care brought forth a child to dishonour God to disgrace and despise his parents and to accumulate upon himself the direfullest woes of this and another life 2. Treasures of wickedness profit nothing but righteousness delivereth from death 3. The Lord will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked Paraphrase 2 3. This you may discern in several branches of wisedom as that is opposed to the different sorts of folly that are observable among men The first and most principal notion of wisedom is that of all true and divine vertue and of this it is manifest that nothing can secure any man of any ordinary degree of happiness in this world but this one tenure of piety and justice and charity and all manner of vertue This is the one way of secular prudence and policy the most certain thriving course quite contrary to the worldlings measures He thinks the devil's arts are likeliest to thrive in this world injustice oppression deceit covering and griping gaining as much as he can and parting with as little and by these ways sometimes he fills his coffers possesseth himself of vast treasures On the contrary he cannot believe that justice and charity which holy writers style righteousness see Note on Psal 37. h and affirm them both to be ingredients of that righteousness which God's Law exacteth from men will ever tend to any man's worldly advantages but will be sure to keep him low and improsperous and hinderly that binds himself strictly to the exercise of them But herein the love of the world hath strangely blinded and infatuated men the truth of God's word and fidelity of his promises being engaged on the contrary observation that the greatest riches either unlawfully acquired or illiberally possest bring not the least advantage or benefit to the owner whilst he possesseth them his covetousness suffers him not to enjoy them himself much less to make himself capable of that future reward which is laid up for the charitable and mercifull and besides they are sure to meet with blasts from God and so not long to be held by him or his posterity Whereas on the other side the constant exercises of exact justice and the most diffusive charity which are so deeply under the worldlings prejudices have the blessings of God even those of this life entailed on them are so far from impoverishing or undoing any man that they are the most auspicious means to enrich and enlarge both his days and his plenty and rescue him from all the calamities to which this life is subject or the malice of wicked and covetous men could design to bring upon him And thus certainly it will be as long as God hath the disposing of the things of this world his providence being obliged to secure and
gains nothing but a short satisfaction to a diabolical malicious humour and invites and calls down all the mischiefs that provoked and injured enemies can bring upon him 19. In the multitude of words there wanteth not sin but he that refraineth his lips is wise Paraphrase 19. Men that give themselves liberty to talk much shall be sure to multiply sins There be so many ways of offending against God or man or our selves by oaths and perjuries and prophanations by false speaking by slander by rage by unseemly jesting by vain-glory and the like that there cannot be a more necessary ingredient either in secular or moral wisedom and wherein the exercise of true piety is more concerned than is the art of ruling and restraining the tongue keeping himself within strict bounds of that kind 20. The tongue of the just is as choice silver the heart of the wicked is little worth Paraphrase 20. As silver which hath been throughly refined in the fire is purged from all dross and mixture and is now able to bear any test so a good man's tongue is most carefully cleansed and purged from all sort of corrupt discourse and by sober considerations so fortified that it will not by any temptation be induced to offend against the rules of piety justice or charity The tongue 't is true is most apt if it be not warily managed to break out into all kind of enormities but a good man will be sure solicitously to restrain it Whereas a wicked man hath nothing of weight or steadiness in him his will as well as his tongue his choices as well as his speech are perpetually vain and precipicious and neither what he thinks nor what he speaks worth any man's regarding 21. The lips of the righteous feed many but fools die for want of wisedom Paraphrase 21. And 't is but a small thing for a wise and pious man to secure his tongue from the scandalous sins which that part is subject to The tongue was certainly designed for the most honourable employments to bring in glory to God by instructing and guiding those that stand in need of it And thus every pious man will be sure to employ that part for the benefit of many whereas the wicked is so far from doing good to others that he practiseth all that is mischievous to himself so far from feeding others that he famishes himself despises piety and instruction the regular means to bring him to it and so goes on from one degree of sin and so of death unto another and hath never so much consideration as to stop in so ruinous a course 22. The blessing of the Lord it maketh rich and he addeth no sorrow with it Paraphrase 22. Many are the engines and artifices of the world to gather and encrease wealth and most of them are found very improper for that purpose fail and prove successless and when they bring in wealth bring in such appendant burthens and troubles with it that when it is had it is not worth the having There is but one true means that can surely be depended on toward the acquiring the wealth and possessions of this life and that is the benign auspicious influence of heaven the blessing of God's prospering hand entail'd on those methods which are most distant from the crafts of the world prayer for daily bread justice obedience meekness charity trust in God and the use of none but plain honest arts industry and contentedness and the like in opposition to sacrilege perjuries worldly cares and fears and solicitudes covetousness griping oppression fraud sedition enmity to the Cross and the like And if this be relied on and men thus labour duly to qualifie themselves for it it will questionless bring them a competency if not affluence of worldly felicities Matth. 6.33 1 Tim. 4.8 and that is really the greatest wealth having all the advantages of wealth and none of the burthens and disquiets that attend it to worldly-minded men 1 Tim. 6.10 23. It is a sport to a fool to doe mischief but a man of understanding hath wisedom Paraphrase 23. As the wicked man's sole pleasure and delight is placed in the doing some hurt he is never pleased or gratefully employed but when he is on some such pursuit and herein his folly and madness consists that he can take joy in that which is most truly lamentable and is sure to bring on him the utmost in this and another life So on the contrary to him that hath any true knowledge or consideration of things which judges by his mind and immortal soul and not by his senses or phancy the practice of all kind of vertues piety justice charity sobriety contentedness c. is matter of all true joy and exultation a continual feast most transportingly pleasant and delectable 24. The fear of the wicked it shall come upon him but the desire of the righteous shall be granted Paraphrase 24. Those things that wicked men most fear and dread shall never miss to fall upon them It is the part of natural conscience to torment them with direfull aboads and expectations In their greatest prosperities they have sad presages about them though they put the thought of God as far as they can from them yet his judgments are their constant terrour and that not without great cause the divine vengeance awaits them and will at length certainly find them out On the contrary the good man is always hoping and waiting for good things from the divine providence hungring and thirsting for righteousness evangelical grace and mercy and is secured never to fail of receiving it And seeking first the Kingdom of God and his righteousness all other external felicities as far as they are truely such shall undoubtedly be superadded to him 25. As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Paraphrase 25. And as for the felicities of this life so for the durableness and stability also The joys and even life it self of a wicked man are very transitory In the midst of his pride and lustre and jollity he is oft surprised and hurried away in a moment he is gone as if a whirlwind had caught and carried him hence and then all his glory is at an end no footstep of it remaining And what can be so dismal and hideous as this when it is considered what vengeance expects such a man in another world Whereas on the contrary the joys of a good man are most durable and firm no foundation of the strongest pile design'd to perpetuity is more deeply laid and consequently more unmoveable death it self doth not disturb or interrupt these but consigns them to immortality 26. As vinegar to the teeth and smoak to the eyes so is the sluggard to them that send him Paraphrase 26. He that is employed in any office or ministry such especially as are the Embassadours for the reducing and reconciling of the world 2 Cor. 5.20 must think
difficulties about it please you to take it in these few Propositions 1. That the Crucifixion of Christ was a Sacrifice truly propitiatory and satisfactory for the sins of the whole world and there 's nothing further from this Text or our present Explication of it than to derogate from the legality the amplitude extent or precious value of this sacrifice Yea and 2. that Christ himself thus willingly offering delivering up himself for us may in this be said a Priest or to have exercised in his death a grand act of Priesthood But then 3. this is an act of Aaronical Priesthood which Christ was never to exercise again having done it once Heb. 7.27 and so far distant from his eternal Priesthood Or to speak more clearly an act of Christ this as of a second Adam a common person order'd by the wisdom of God to bear the chastisement of our peace the Scape-goat to carry all our sins on his head into the wilderness into a land not inhabited Deut. 16.22 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Creed to which he went and so though it were typified by all the sacrifices of the Priests and though in it that whole body of rites were determin'd no more Aaronical Priests seasonable after this one sacrifice yet still this is no part of the eternal regal Melchisedech-priesthood that of powerful intercession that of blessing us in the Text for though the death of Christ tend mightily toward the blessing of us though there were a wonderful act of intercession on the Cross Father forgive them yet that powerful intercession that for grace to make us capable of mercy that blessing in this Text the power of conferring what he prays for this 't was to which the resurrection instal'd him 4. If all this will not satisfie why then one way of clearing this truth farther I shall be able to allow you that the death of Christ consider'd as a sacrifice may under that notion pass not for an act of a Priest in facto esse but for a ceremony of his inauguration in fieri thus in the 8. of Levit. at the consecrating of Aaron and his sons you shall find sacrifices used the Ram the Ram of consecration ver 22. and apportion'd to that this Lamb of God that by dying taketh away the sins of the world may pass for a Lamb of consecration the true critical importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.10 that the Captain of our salvation was to be consecrated by sufferings This death of his that looks so like an act of Aaronical-Priesthood is the preparative rite of consecrating him to that great eternal Priesthood after the order of Melchisedech and this preparative most absolutely necessary both in respect of Christ and us of Christ who was to drink of the brook of the way before his head should be lifted up humbled to death c. Phil. 2. wherefore God hath also highly exalted him for that suffering crown'd him Yea and in respect of us too Heb. 2.9 who were to be ransom'd by his death before we could be bless'd by his resurrection deliver'd from the captivity of Hell before capable of that grace which must help us to heaven which seems to me to be the descant of that plain song Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his brethren i. e. as the 18. verse explains it to suffer being tempted to undergo the infirmities and mortality of our flesh that he might be a merciful and faithful high Priest c. his infirmities and effusion of his blood are not this Priesthood of it self but the qualifying of the second person in the Trinity to become a high Priest and that a merciful and faithful one merciful to pardon slips and faithful to uphold from falling and so a Priest such as it is most for our interest to have And so once more the dream is out that Artemidorus mentions of one he dream'd he was crucified and the consequent was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up to be a Priest of Diospolis And by the way let me tell my Clergy Brethren if that shall prove the consequent of our Priesthood which was the presage of Christs the pains the contumelies yea and death of that Cross what is this but a blessed lot that hath brought us so near our Christ and a means to consecrate us too to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Kings and Priests for ever in Heaven I have thus far labour'd to clear this doctrine calculated the time of Christs enstalment to his eternal Priesthood and found it exactly the same with the aera here in this Text not till after the resurrection to which I shall only add one final grand proof of all which will sum up all that hath been hitherto said That parting speech of Christs Mat. ult All power is given unto me both in heaven and earth that you know was after the resurrection and so from thence that power was dated and that commission of blessing that here we speak of The act of his eternal Priesthood is his intercession that his powerful intercession that his giving of that grace which he interceeds for that the blessing in this Text and so the commission of blessing was given him not till after the resurrection And believe it though it look all this while like a rough sapless speculation there is yet somewhat in it that may prove very useful and ordinable to practice a hint if not a means of removing one of the harmful'st scandals and impediments of good life that is to be met with We are Christians all and by that claim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on rank and on march toward eternal life and yet many of us live like so many Mahometans or China-infidels quite out of all form of obedience to the commands of Christ we do not reverence him so much as to pretend toward serving him not advance so far as but to be hypocrites in that matter live in all the sensuality and vileness in the world and yet live confidently resolve we have done what is required of us by Christ can justifie our state for such as God is pleased with And if we be called to account the anchor of all this unreasonable false hope of ours is most constantly this that Christ our Priest hath propitiated for us we fly to our City of refuge till our Priest be dead and then we are quit by proclamation out of the reach of the avenger of blood 'T is the death of Christ we depend on to do all our task for us his priestly not regal office we are resolved to be beholding to In that we have Christ the Sacrificer Christ the Reconciler Christ the Satisfier and these are Christs enough to keep us safe without the aid of Christ the King that Judaical unedifying notion of a reigning Messias and then quis separabit what sin what devils what legion what act what habit what
is engaged in such a pile of flames If there be any Charity left in this frozen World any Beam under this cold uninhabitable Zone it will certainly work some meltings on the most obdurate heart it will dissolve and pour out our bowels into a seasonable advice or admonition that excellent Recipe saith Themist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That supplies the place and does the work of the burnings and scarifyings a cry to stop him in his precipitous course a tear at least to solemnize if not to prevent so sad a fate And it were well if all our bowels were thus imployed all our kindness and most passionate love thus converted and laid out on our poor lapsed sinner-brethrens souls to seize upon those fugitives as Christ is said to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. xi 16 to catch hold and bring them back ere it be yet too late rescue them out of the hands of their dearest espoused sins and not suffer the most flattering kind of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gal. de Athl. the Devil in the Angelical disguise the sin that undertakes to be the prime Saint the zeal for the Lord of Hosts any the most venerable impiety to lay hold on them Could I but see such a new fashioned Charity received and entertained in the World every man to become his brothers keeper and every man so tame as to love and interpret aright entertain and embrace this keeper this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Guardian Angel as an Angel indeed as the only valuable friend he hath under Heaven I should think this a lucky omen of the worlds returning to its wits to some degree of piety again And till then there is a very fit place and season for the exercise of the other part of the passion here that of Indignation the last minute of my last particular as the how long is an expression of Indignation Indignation not at the men for however Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man ought to have indignation at some persons may seem to justifie it Our Saviour calls not for any such stern passion or indeed any but love and bowels of pity and charity toward the person of any the most enormous sinner and St. Paul only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the restoring setting him in joynt again that is thus overtaken in any fault but Indignation I say at the sin at the simplicity and the folly that refuse reproachful Creature that hath the fate to be beloved so passionately and so long And to this will Aristotles â—eason of indignation belong the seeing favors and kindness so unworthily disâ—eâ—ced the uâ—tarts saith he and new men advanced and gotten into the greatest dignities knowledge to be proâ—estly hated and under that title all the prime i. e. Practical Wisdom and Piety and simplicity i. e. folly and madness and sin to have our whole souls laid out upon it O let this shrill Sarcasm of Wisdoms the How long ye simple ones be for ever a sounding in our ears Let this indignation at our stupid ways of sin transplant it self to that soyl where it is likely to thrive and fructifie best I mean to that of our own instead of other mens breasts where it will appear gloriously in St. Pauls inventory a prime part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the durable unretracted repentance an effect of that godly sorrow that worketh to Salvation And if it be sincere O what indignation it produceth in us What displeasure and rage at our folly to think how senselesly we have moulted and crumbled away our souls what unthrifty bargains we have made what sots and fools we shall appear to Hell when it shall be known to the wretched tormented Creatures what ambitions we had to be but as miserable as they upon what Gotham errands what Wild-goose chases we are come posting and wearied thither O that a little of this consideration and this passion betimes might ease us of that endless wo and indignation those tears and gnashing of teeth quit us of that sad arrear of horrors that otherwise waits behind for us Lord do thou give us that view of our ways the errors the follies the furies of our extravagant Atheistical lives that may by the 〈◊〉 reproach and shame recover and return us to thee Make our faces ashamed O Lord that we may seek thy Law Give us that pity and that indignation to our poor perishing souls that may at length â—wake and fright us out of our Lethargies and bring us so many confounded humbled contrite â—tentiaries to that beautiful gate of thy temple of mercies where we may retract our follies implore thy pardon deprecate thy wrath and for thy deliverance from so deep an Hell from so infamous a vile condition from so numerous a tale of deaths never leave praising thee and saying Holy holy holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to thee O God most high To whom with the Son and the Holy Ghost be ascribed c. SERMON IV. MATT. I. 23 Emmanuel which is by interpretation God with us THE different measure and meanâ— of dispensing Divine Knowledg to several ages of the World may sufficiently appear by the Gospels of the New and Prophecies of the Old Testament the sunshine and the clearness of the one and the twilight and dimness of the other but in no point this more importantly concerns us than the Incarnation of Christ This hath been the Study and Theme the Speculation and Sermon of all holy Men and Writers since Adam's Fall yet never plainly disclosed till John Baptist in the third of Matth. and the third Verse and the Angel in the next Verses before my Text undertook the Task and then indeed was it fully performed then were the Writings or rather the Riddles of the obscure stammering whispering Prophets turned into the voice of One crying in the Wilderness Prepare ye the ways of the Lord c. Isa xl 3 Then did the cry yea shouting of the Baptist at once both interpret and perform what it prophesied At the sound of it Every valley was exalted and every hill was brought low the crooked was made straight and the rough places plain v. 4. That is the Hill and Groves of the Prophets were levell'd into the open champain of the Gospel those impediments which hindred God's approach unto mens rebel hearts were carefully removed the abject mind was lifted up the exalted was deprest the intractable and rough was render'd plain and even in the same manner as a way was made unto the Roman Army marching against Jerusalem This I thought profitable to be premised to you both that you might understand the affinity of Prophecies and Gospel as differing not in substance but only in clearness of revelation as the glorious face of the Sun from it self being overcast and mask'd with a cloud and also for the clearing of my Text For this entire passage
of Scripture of which these words are a close is the Angels message or Gospel unto Joseph and set down by St. Matthew as both the interpretation and accomplishment of a Prophecy delivered long ago by Isaiah but perhaps not at all understood by the Jews to wit That a Virgin should conceive and bear a Son and they should call his name Emmanuel Where first we must examine the seeming difference in the point of Christs Name betwixt the place here cited from Isaiah and the words here vouched of the Angel V. 21. and proved by the effect V. 25. For the Prophet says he shall be called Emmanuel but the Angel commands he should be and the Gospel records he was named Jesus And here we must resume and enlarge the ground premised in our Preface that Prophecies being not Histories but rude imperfect draughts of things to come do not exactly express and delineate but only shadow and covertly vail those things which only the Spirit of God and the event must interpret So that in the Gospel we construe the words but in Prophecies the sense i. e. we expect not the performance of very Circumstance exprest in the words of a Prophecy but we acknowledg another sense beyond the literal and in the comparing of Isaiah with St. Matthew we exact not the same expressions provided we find the same substance and the same significancy So then the Prophets and call his name Emmanuel is not as humane Covenants are to be fulfill'd in the rigour of the Letter that he should be so named at his Circumcision but in the agreement of sense that this name should express his nature that he was indeed God with us and that at the Circumcision he should receive a name of the same power and significancy Whence the observation by the way is that Emmanuel in effect signifies Jesus God with us a Saviour and from thence the point of Doctrine that Gods coming to us i. e. Christs Incarnation brought Salvation into the World For if there be a substantial agreement betwixt the Prophet and the Angel if Emmanuel signifie directly Jesus if God with us and a Saviour be really the same title of Christ then was there no Saviour and consequently no Salvation before this presence of God with us Which position we will briefly explain and then omitting unnecessary proofs apply it In explaining of it we must calculate the time of Christs Incarnation and set down how with it and not before came Salvation We may collect in Scripture a three-fold Incarnation of Christ 1. In the Counsel of God 2. In the Promises of God 3. In a Personal open exhibiting of him unto the World the effect and complement of both Counsel and Promises 1. In the Counsel of God so He was as slain so incarnate before the foundation of the World Rev. xiii 8 For the word slain being not competible to the Eternal God but only to the assumption of the humane nature presupposes him incarnate because slain God then in his Prescience surveving before he created and viewing the lapsed miserable sick estate of the future Creation in his Eternal Decree foresaw and pre-ordained Jesus the Saviour the Author and Finisher of the Worlds Salvation So that in the Counsel of God to whom all things to come are made present Emmanuel and Jesus went together and no Salvation bestowed on us but in respect to this God with us 2. In the Promises of God and then Christ was incarnate when he was promised first in Paradise The seed of the Woman c. and so he is as old in the flesh as the World in sin and was then in God's Promise first born when Adam and man-kind began to die Afterwards he was not again but still incarnate in Gods Promise more evidently in Abraham's time In thy seed c. and in Moses his time when at the addition of the Passover a most significant representation of the incarnate and crucified Christ he was more than promised almost exhibited Under which times it is by some asserted that Christ in the form of Man and habit of Angel appeared sundry times to the Fathers to give them not an hope but a possession of the Incarnate God and to be praeludium incarnationis a pawn unto them that they trusted not in vain And here it is plain thorowout that this Incarnation of Christ in the Promise of God did perpetually accompany or go before Salvation not one blessing on the nations without mention of thy feed not one encouragement against fear or unto confidence but confirm'd and back'd with an I am thy shield c. i. e. according to the Targum my Word is thy shield i. e. my Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word in the first of Joh. i. Not any mention of Righteousness and Salvation but on ground and condition of belief of that Jesus which was then in promise Emmanuel God with us 3. In the Personal exhibiting of Christ in form of flesh unto the World dated at the fulness of time and call'd in our ordinary phrase his Incarnation then no doubt was Emmanuel Jesus then was he openly shewed to all people in the form of God a Saviour which Simeon Luk. ii 30 most divinely styles God's Salvation thereby no doubt meaning the Incarnate Christ which by being God with us was Salvation Thus do you see a three-fold Incarnation a three-fold Emmanuel and proportionably a three-fold Jesus 1. A Saviour first decreed for the World answerable to God incarnate in God's Counsel and so no man was ever capable of Salvation but through God with us 2. A Saviour promised to the World answerable to the second God with us to wit incarnate in the Promise and so there is no Covenant of Salvation but in this God with us 3. A Saviour truly exhibited and born of a Woman answerable to the third Emmanuel and so also is there no manifestation no proclaiming no preaching of Salvation but by the birth and merits of God with us To these three if we add a fourth Incarnation of Christ the assuming of our Immortal Flesh which was at his Resurrection then surely the Doctrine will be complete and this Emmanuel incarnate in the Womb of the grave and brought forth cloath'd upon with an incorruptible seed is now more fully than ever prov'd an Eternal Jesus For when he had overcome the sharpness of death he opened the Kingdom of Heaven to all believers as it is in our Te Deum as if all that till then ever entred into Heaven had been admitted by some privy key but now the very gates were wide opened to all believers This last Incarnation of Christ being accompanied with a Catholick Salvation that Jesus might be as Eternal as Emmanuel that he might be as Immortal a Saviour as a God with us 'T were but a superfluous work further to demonstrate that through all ages of the World there was no Salvation ever tendred but in
thy self to God might recover you to Heaven O then what power and energy what force and strong efficacy would there be in this voice from God Why will you die I am resolved that heart that were truly sensible of it that were prepared seasonably by all these circumstances to receive it would find such inward vigor and spirit from it that it would strike death dead in that one minute this ultimus conatus this last spring and plunge would do more than a thousand heartless heaves in a lingring sickness and perhaps overcome and quit the danger And therefore let me beseech you to represent this condition to your selves and not any longer be flattered or couzened in a slow security To day if you will hear his voice harden not your hearts If you let it alone till this day come in earnest you may then perhaps heave in vain labour and struggle and not have breath enough to send up one sigh toward Heaven The hour of our death we are wont to call Tempus improbabilitatis a very improbable inch of time to build our Heaven in as after death is impossibilitatis a time wherein it is impossible to recover us from Hell If nothing were required to make us Saints but outward performances if true repentance were but to groan and Faith but to cry Lord Lord we could not promise our selves that at our last hour we should be sufficient for that perhaps a Lethargy may be our fate and then what life or spirits even for that perhaps a Fever may send us away raving in no case to name God but only in oaths and curses and then it were hideous to tell you what a Bethlehem we should be carried to But when that which must save us must be a work of the Soul and a gift of God how can we promise our selves that God will be so merciful whom we have till then contemned or our souls then capable of any holy impression having been so long frozen in sin and petrified even into Adamant Beloved as a man may come to such an estate of grace here that he may be most sure he shall not fall as St. Paul in likelihood was when he resolved that nothing could separate him So may a man be engaged so far in sin that there is no rescuing from the Devil There is an irreversible estate in evil as well as good and perhaps I may have arrived to that before my hour of death for I believe Pharaoh was come to it Exod. ix 34 after the seventh Plague hardning his heart and then I say it is possible that thou that hitherto hast gone on in habituate stupid customary rebellions mayst be now at this minute arrived to this pitch That if thou run on one pace farther thou art engaged for ever past recovery And therefore at this minute in the strength of your age and lusts this speech may be as seasonable as if death were seizing on you Why will you die At what time soever thou repentest God will have mercy but this may be the last instant wherein thou canst repent the next sin may benumb or fear thy heart that even the pangs of death shall come on thee insensibly that the rest of thy life shall be a sleep or lethargy and thou lie stupid in it till thou findest thy self awake in flames Oh if thou shouldst pass away in such a sleep Again I cannot tell you whether a death-bed repentance shall save you or no. The Spouse sought Christ on her bed but found him not Cant. iii. 1 The last of Ecclesiastes would make a man suspect that remembring God when our feeble impotent age comes on us would stand us in little stead Read it for it is a most learned powerful Chapter This I am sure of God hath chosen to himself a people zealous of good works Tit. ii 14 And they that find not some of this holy fire alive within them till their Souls are going out have little cause to think themselves of God's election So that perhaps there is something in it that Matth. iii. 8 the Exhortation Bring forth fruits worthy of repentance is exprest by a sense that ordinarily signifies time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have brought forth fruits It will not be enough upon an exigence when there is no way but one with me to be inclinable to any good works to resolve to live well when I expect to die I must have done this and more too in my life if I expect any true comfort at my death There is not any point we err more familiarly in and easily than our spiritual condition what is likely to become of us after death Any slight phansie that Christ died for us in particular we take for a Faith that will be sure to save us Now there is no way to preserve our selves from this Error but to measure our Faith and Hopes by our Obedience that if we sincerely obey God then are we true believers And this cannot well be done by any that begins not till he is on his Death-bed be his inclinations to good then never so strong his faith in Christ never so lusty yet how knows he whether it is only fear of death and a conviction that in spight of his teeth he must now sin no longer that hath wrought these inclinations produced this faith in him Many a sick man resolves strongly to take the Physicians dose in hope that it will cure him yet when he comes to taste its bitterness will rather die than take it If he that on his Death-bed hath made his solemnest severest Vows should but recover to a possibility of enjoying those delights which now have given him over I much fear his fiercest resolutions would be soon out-dated Such inclinations that either hover in the Brain only or float on the Surface of the Heart are but like those wavering temporary thoughts Jam. i. 6 Like a wave of the Sea driven by the wind and tost they have no firmness or stable consistence in the Soul it will be hard to build Heaven on so slight a foundation All this I have said not to discourage any tender languishing Soul but by representing the horrors of death to you now in health to instruct you in the doctrine of Mortality betimes so to speed and hasten your Repentance Now as if to morrow would be too late as if there were but a small Isthmus or inch of ground between your present mirth and jollity and your everlasting earnest To gather up all on the Clue Christ is now offered to you as a Jesus The times and sins of your Heathenism and unbelief God winked at Acts xvii 30 The Spirit proclaims all this by the Word to your hearts and now God knows if ever again commands all men every where to repent Oh that there were such a Spirit in our hearts such a zeal to our eternal bliss and indignation at Hell that we would give one heave and
they had been so starved with thin hard fare under the tyranny of a continued superstition which gave them no solid nourishment nothing but Husks and Acorns to feed on that they were now grown horrid and almost ghastly being past all amiableness or beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good for nothing in the World We see in Histories that perpetual Wars hinder Tillage and suffer them not to bestow that culture on the ground which the subsistence of the Kingdom requires Thus was it with the Gentiles in the time of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hostility with God they generally bestowed no trimming or culture on the Soul either to improve or adorn it and then receiving no spiritual food from God all passages being shut up by their Idolatry they were famished into such a meagerness they were so ungainly and Crest-faln that all the fat Kine of Aegypt according to Pharaoh's Dream all heathen learning could not mend their looks they were still for all their Philosophy like the lean Kine that had devoured the fat yet thrived not on it they were still poor and ill favoured such as were not to be seen in all the land of Jury for badness Gen. xli 19 2. They had engaged themselves in such a course that they could scarce seem ever capable of being received into any favour with God Polybius observes it as a policy of those which were delighted in stirs and Wars to put the people upon some inhumane cruel practice some killing of Embassadors or the like feat which was unlawful even amongst Enemies that after such an action the Enemy should be incensed beyond hope of reconciliation So did Asdrubal in Appian use the Captive Romans with all possible Cruelty with all arts of inhumanity fley'd them cut off their Fingers and then hanged them alive to the end saith he that thereby he might make the dissentions of Carthage and Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not possibly to be composed but to be prosecuted with a perpetual hostility This was the effect of Achitophels counsel to Absalom that he should ly with his Fathers Concubines and this also was the Devils Plot upon the Gentiles who as if they were not enough Enemies unto God for the space of 2000. years Idolatry at last resolved to fill up the measure of their Rebellions to make themselves if it were possible sinful beyond capability of mercy and to provoke God to an eternal revenge they must needs join in crucifying Christ and partake of the shedding of that blood which hath ever since so died the Souls and cursed the successions of the Jews For it is plain 1. by the kind of his death which was Roman 2. by his Judge who was Caesaris Rationalis by whom Judaea was then governed or as Tacitus saith in the 15. of his Annals Caesars Procurator all capital judgments being taken from the Jews Sanhedrim as they confess Joh. xviii 21 it is not lawful for us to put any one to death 3. by the Prophecy Mat. xx 19 They shall deliver him to the Gentiles by these I say and many other arguments 't is plain that the Gentiles had their part and guilt in the Crucifying of Christ and so by slaying of the Son as it is in the Parable provoked and deserved the implacable revenge of the Father And yet for all this God enters League and Truce and Peace with them thinks them worthy to hear and obey his Laws nay above the estate of Servants takes them into the liberty and free estate of the Gospel and by binding them to Ordinances as Citizens expresseth them to be Civitate donatos coelesti within the pale of the Church and Covenant of Salvation They which are overcome and taken Captives in War may by Law be possest by the Victor for all manner of servitude and slavery and therefore ought to esteem any the hardest conditions of peace and liberty as favours and mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Marcus in Polybius they which are conquered must acknowledge themselves beholding to the Victor if he will upon any terms allow them quarter or truce Thus was it above all other Sinners with the Gentiles of that time after 2000. years War with the one God they were now fallen into his hands ready to receive the sorest strokes to bear the shrewdest burdens he could lay on them had it not been then a favour above hope to be received even as hired Servants which was the highest of the Prodigals ambition Luke xv 19 Had it not been a very hospitable carriage towards the Dogs as they are called Mat. xv 26 to suffer them to lick up those crums which fell from the childrens table Yet so much are Gods mercies above the pitch of our expectation or deserts above what we are able or confident enough to ask or hope that he hath assumed and adopted these Captives into Sons And as once by the counsel of God Jacob supplanted Esau and thrust him out of his Birth-right so now by the mercy of God Esau hath supplanted Jacob and taken his room in Gods Church and Favour and instead of that one language of the Jews of which the Church so long consisted now is come in the confusion of the Gentiles Parthians Medes Elamites and the Babel of tongues Act. ii 9 And as once at the dispersion of the Gentiles by the miracle of a punishment they which were all of one tongue could not understand one another Gen. xi 9 so now at the gathering of the Gentiles by a miracle of mercy they which were of several tongues understood one another and every Nation heard the Apostles speak in their own language Acts ii 6 noting thereby saith Austin that the Catholick Church should be dispersed over all nations and speak in as many languages as the world hath tongues Concerning the business of receiving the Gentiles into covenant St. Austin is plentiful in his 18. Book de Civit. Dei where he interprets the symbolical writing and reads the riddles of the Prophets to this purpose how they are called the children of Israel Hos i. 11 as if Esau had robbed Jacob of his name as well as inheritance that they are declared by the title of barren and desolate Esa liv 1 whose fruitfulness should break forth surpass the number of the children of the married wife To this purpose doth he enlarge himself to expound many other places of the Prophets and among them the prophecy of Obadiah from which Edom by a pars pro toto signifying the Gentiles he expresly concludes their calling and salvation but how that can hold in that place seeing the whole prophecy is a denunciation of judgments against Edom and ver 10. 't is expresly read For thy violence against they brother Jacob shame shall cover thee and thou shalt be cut out for ever How I say from that place amongst others this truth may be deduced I leave to the revealers of Revelations and
his life past or present state or future hopes In the first posture and meditation you may see first Paul alone who was before a Blasphemer a Persecuter and injurious secondly all the regenerate together For when we were in the flesh the motions of sin did work in our members c. and many the like In the second posture and meditation you may observe him retracting an error Acts xxiii deprecating a temptation with earnest and repeated intercessions 2 Cor. xii 7 fighting with and harrasing himself beating down his body and keeping it in subjection lest while he preacht to others he himself might be a cast-away 1 Cor. ix 27 c In the third posture we find him Rom. vii 25 where after a long disguise he cries out I thank God through Jesus Christ our Lord. And again Phil. iii. 13 most evidently Forgetting those things that are behind and reaching out to those things which are before I press toward the mark c. like a racer in the heat of his course whose Eyes desire to anticipate his feet and enjoy the goaâ— before he reach it These three carriages of the regenerate man fully prove our observation for if either of the two former sights could afford him any content if either his former or present state did not sufficiently terrify him he would not be so eager on the third it being the folly of humane pride and self-love to contemn any foreign aid as long as it finds either appearance or hope of domestick If in the view of his former life he should find any thing either good or not extremely bad and sinful he would under-prize the mercy of that Saviour that redeem'd him from so poor a guilt if he could observe in his present state any natural firmness or stability any inherent purity any essential justice he might possibly sacrifice to his own nets and reckoning himself in perfect peace with God neither invoke and seek nor acknowledge a Mediatour But when in his former life he shall find nothing but the matter and cause of horrour and amazement nothing but hideous ghastly affrightments yea and a body of damnation when in hope to mend himself and ease his fears he shall fly to the comfort of his present converted state and yet there also espy many thorns of temptations how can he but be frighted out of himself How can he but fly from the scene of those his torments and seek out and importune the mercy of a Saviour which may deliver him out of all his fears after the example of our Apostle in my Text where he does more peremptorily apprehend Christ and more bodily believe That he came into the world to save sinners because of all sinners he was chief making his own sinfulness being the object and external motive of Gods mercy an argument and internal motive of his own Faith and confidence The plain meaning of this Thesis is that among men things are not alway valued according to the merit of their nature for then each commodity should be equally prized by all men and the man in health should bestow as much charges on physick as the diseased but each thing bears its several estimation by its usefulness and the riches of every merchandize is encreased accordingly as men to whom it is proffered do either use or want it Moreover this usefulness is not to be reckoned of according to truth but opinion not according to mens real wants but according to the sense which they have of their wants so a man distracted because he hath not so much reason about him as to observe his Disease will contemn Hellebore or any other the most precious Recipe for this Cure and generally no man will hasten to the Physician or justly value his art and drugs but he whom misery hath taught the use of them So then unless a man have been in some spiritual danger and by the converting spirit be instructed into a sense and apprehension of it he will not sufficiently observe the benefit and use of a deliverer unless he feel in himself some stings of the relicks of his sin some pricks of the remaining Amoritâ— he will not take notice of the want and necessity which he hath of Christs mediation But when he shall with a tenderness of memory survey the guilt of his former state from the imputation not importunity whereof he is now justified when he shall still feel within him the buffetings of Satan and sensibly observe himself not fully sanctified then and not before will he with a zealous earnestness apprehend the profit yea necessity of a Saviour whose assistance so nearly concerns him The second ground of this position is That an extraordinary undeserved deliverance is by an afflicted man received with some suspicion the consideration of the greatness of the benefit makes him doubt of the truth of it and he will scarce believe so important an happiness befaln him because his misery could neither expect nor hope it Hence upon the first notice of it he desires to ascertain it unto his sense by a sudden possession of it and not at all to defer the enjoying of that mercy which his former misery made infinitely worthy of all acceptation Thus may you see a ship-wrackt man recovered to some refuge cling about and almost incorporate himself unto it because the fortune of his life depends on that succour The new regenerate man finding in the Scripture the promise of a Redeemer which shall free him from those engagements which his former bankrupt estate had plung'd him in cannot delay so great an happiness but with a kind of tender fear and filial trembling runs and strives as the Disciples to the Sepulchre to assure his necessitous Soul of this acceptable salvation even sets upon his Saviour with a kind of violence and will seem to distrust his promise till his seal shall authorize and confirm it Thus did the greatness of the work of the unexpected resurrection beget in Thomas a suspicion and incredulity I will not believe c. where our charity may conjecture that he above all the rest was not absolutely resolved not to believe the Resurrection but that he being absent at the first apparition would not take so important a miracle upon trust but desired to have that demonstrated to his sense which did so nearly concern his faith that so by putting his finger into the print of the nails and thrusting his hand into his side he might almost consubstantiate and unite himself unto his Saviour and at once be assured of the truth and partake of the profit of the Resurrection Hear but the voice of the Spouse and any further proofs shall be superfluous where in violence and jealousie of love she importunes the Eternal presence of the beloved Set me as a seal upon thy heart as a seal upon thine arm for love is strong as death jealousie as cruel as the grave the coals thereof are
from the perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ will shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be idle delay * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall call the Angels Câ—ald ‖ for or concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †c. which give themselves to prayer which is like sacrifice Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. the high Angels †before me continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repress thy evil desire and it shall be accounted before God as a sacrifice of confession Chald. * which prevent not and pray in prevarication Chald. ‖ or I delay'd or let thee alone see note b. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deferred or expected that thou mightest repent Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ordain the judgment of hell in the world to come Chald. †disposeth his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De Civit. l. 20. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ had come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †mercy or benignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * commiserations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †To thee to thee only * In thy doings ‖ overcome †contendest * born ‖ delightest in truth in the reins †or makest me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ so the Ch. ‖ that I should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Paul Fagius in Exod. 22. Tom. 1. p. 709. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 1. p. 709. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psal 119. Bas. ed. p. 522. †de Pâ—â—n l. 1. c. 11. * Strom. l. 3. ed. Sylburg p. 20â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. p. 316. A. * Tom. 1. p. 709. l. 42. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Rom. 6. Hom. 11. * in Rom. 6. Hom. 11. ‖ Basil ed. p 522. Ibid. p. 501. †de Poenit. 1. c. 11. ‖ Adver Haer. c. 34. Tom. 3. p. 72. l. 8. †Tract Sâ—â—ca fol. 52.1 Tom. l. p. 710. l. 18. †p. 711. l. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or remove thee from the Tabernacle †flourishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the hollow instrument †Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his stringed instruments see note â— Psal 4. ◠†vindicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †treacherous observers spiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ sacrifice 〈◊〉 thee a voluntary oblation †beheld or looked 〈◊〉 mine enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unquiet and clamorous Chald. †set themselves against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * trembleth ‖ who will give me the wing as a dove I will fly and dwell or rest †Lo I will * I will ‖ stormy wind or wind that is raised from the whirlwind †Overwhelm them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ so the Chald. ‖ injury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †one whom I esteemed as my self * joyned our selves to the assembly ‖ see the Chald. ‖ Death shall deceive or forget them they shall go †will deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is ‖ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they are not changed and they ‖ They are divided their mouth butter their heart war †or cast thâ— affairs on the Lord who gave thee * not suffer the rightâ—ous to be for ever moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the silent Dove afar off †had him in their power * gapes after me ‖ my observers gape daily †In the Lord his word will I boast * deprave ‖ According to their iniquity abjection shall be to them or they shall be cast away †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the vagrancy Chald. ‖ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †In God his word will I glory in the Lord his word will I glory See note c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ performeth for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ he hath put to shame †so the Chald. †I lie or my soul I lie among lions the sons of men are set on fire their teeth * prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 2 Chron. 30.19 Ezr. 7.10 Psal 10.17 ‖ I will awake the morning †Sky or thy glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on the earth Your hands or you with your hands frame violence * from the belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the wisard that useth incantations ‖ Thou wilt break 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grinders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * They shall melt as waters go from themselves he shall direct his arrows see note on Psa 64. a. as if they were â—ut asunder ‖ he shall passaway as the deciduous faln or dead embryon of a woman they shall not †or thorns know the brier * hurry them away as it were alive as it were in fury or so shall rawness so shall anguish know them or affright them ‖ And ו †fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * L. 3. c. 2. p. 113. A. P. 114. â— Ib. A. 116. A. P. 114. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
this it remains that we return to that which was first said that the difficulties of this kind are inexplicable And this may stop though not satisfie our curiosities V. 3. When I consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because and so in the rest of the Antient Interpreters this being the most frequent use of it Yet 't is certain the Hebrew particle hath four significations and in one of them denotes a condition and is best rendred If and also time and is fully rendred when So Gen. iv 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou tillest the ground and so 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house for which 1 Chron. 17.1 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render as i. e. when he sate And thus the context inclines it here When I consider What is Man i. e. I have then by that consideration all reason to cry out by way of admiration What is man And thus the Jewish Arabick Translation renders it When I see the heavens c. I say What is Man The Ninth PSALM TO the chief Musitian upon Muth-Labben A Psalm of David Paraphrase The ninth Psalm is a solemn thanksgiving for Gods deliverances and by the Title may be thought to reflect on the death of Goliah of Gath the great Champion of the Philistims vanquisht and killed by David but the Psalm made some space afterwards when the Ark was placed in Sion and the Philistims were utterly destroyed v. 6. and yet in some other time of distress v. 13. and of absence from Sion v. 14. and committed to the prefect of his Musick 1. I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Paraphrase 1. O Lord of all power and mercy which art pleased to interpose thy omnipotence for me and thereby to inable thy feeble servant to pass through many great difficulties I do with all the devotion of my soul acknowledge and proclaim this and all other thy great mercies 2. I will be glad and rejoyce in thee I will sing praises to thy name O thou most Highest Paraphrase 2. This is matter of infinite joy and transporting delight unto me without the least reflection on my self who am meer nothing to magnifie thy sublime and most powerful Majesty and attribute all my successes unto thee 3. When mine enemies are turned back they shall fall and perish at thy presence Paraphrase 3. By thee are our enemies put to flight and flying they meet with gall-traps in their way and so are lamed overtaken and killed in the pursuit This befell the Philistims on the discomfiture of their proud Champion 1 Sam. xvii 51 52. And to thee only is it to be ascrib'd 't is thy Majesty that hath done the whole work intirely for us thou foughtest against them and thereby they were thus worsted and put to flight and destroyed 4. For thou hast maintained my right and my cause thou sattest in the Throne judging right Paraphrase 4. When in the duel between that Champion and me and so in many other battels with my Enemies the cause was committed to thy sacred judgment thou wert pleased to take my part to defend me and to judge on my side and with perfect justice to plead and decide the controversie betwixt us give the victory to thy servant 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever and ever Paraphrase 5. By the death of the impious profane Goliah the Philistims Champion thou hast put their whole host to flight and made this victory a foundation of utter extirpation to that Nation of the Philistims 6. O thou enemy destructions are come to a perpetual end and thou hast destroyed Cities the memorial is perished with them Paraphrase 6. They are now finally destroyed their Cities rased to the ground and unless it be in the stories of their ruine no remainders of them discernable and all this must be attributed to thee O Lord. 7. But the Lord shall indure for ever he hath prepared his throne for judgment Paraphrase 7. A signal evidence of thy power and immutability of thy sitting in heaven as on a Throne or Tribunal of judicature 8. And he shall judge the world in righteousness he shall minister judgment to the people in uprightness Paraphrase 8. From whence thou shalt from time to time dispense and administer and dispose of all things here below with all exact justice and uprightness 9. The Lord also will be a sure refuge for the oppressed in times of trouble Paraphrase 9. And this as to the punishing of the proud obdurate oppressor so to the seasonable support of all that are not able to relieve themselves when their tribulations and so their exigences are greatest then have they in thee a sure sanctuary to which they may opportunely resort and be confident to receive relief from thee 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Paraphrase 10. And accordingly all that know any thing of Religion that have either learnt from others or experimented in themselves these thy faithful all-righteous dispensations in the oeconomy of the World those glories of thine resulting from the conjuncture of all thy attributes of power and justice and wisdom and mercy c. will thereby be firmly grounded in their trusts and reliances on thee without applying themselves to any of the sinful aids and policies of the World for succour laying this up for an anchor of hope that God never forsook or failed any pious man in his distress that by prayer and faith made his humble and constant applications to him 11. Sing praises to the Lord which dwelleth in Sion declare among the people his doings Paraphrase 11. Let us therefore all joyn in magnifying the power and mercy of God and to that end assemble to the Sanctuary where he is pleased to presentiate himself giving all men knowledge of the wonderful acts he hath wrought for us 12. When he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble Paraphrase 12. The Blood of humble pious helpless men that is shed by oppressors hath a cry that goes up to heaven Gen. 4.19 and is most pretious with God he will never suffer it to go unpunisht but will act severe revenges for it pursue and find out the guilty persons and pour his plagues upon them 13. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death Paraphrase 13. On these grounds I continue to
make my addresses to thee O Lord beseeching thee to behold in mercy the low and afflicted condition of thy servant at this time and as thou art wont to interpose thy seasonable reliefs when there is most need of them to raise those that are brought lowest so to reveale thy self to me opportunely at this present 14. That I may shew forth all thy praise in the gates of the daughter of Sion I will rejoyce in thy salvation Paraphrase 14. That so I may have continual matter of thanksgiving to pay thee when I enter into the Assembly in the midst of the inhabitants of Sion and triumphantly rejoyce and bless thee for thy deliverance afforded me 15. The heathen are sunk down in the pit that they made in the net which they hid is their own foot taken Paraphrase 15. The evil machinations of godless men bring nothing but certain ruine on them the mischief that they design to others falls constantly on themselves 16. The Lord is known by the judgment which he executeth the wicked is snared in the work of his own hands Higgaion Selah Paraphrase 16. And this is a notorious act of Gods righteous judgment on them that their acts and attempts of hurting others are all converted to their own ruine 17. The wicked shall be turned into Hell and all the Nations that forget God Paraphrase 17. And in sum that all that forsake and despise God and refuse to enter into his service or having entred apostatize from him shall whole Nations together be utterly and finally destroyed 18. For the needy shall not alway be forgotten the expectation of the poor shall not perish for ever Paraphrase 18. For though God for a while permit his meek and obedient servants to be opprest and triumpht over and in the eye of the World to be forgotten forsaken and perish yet if they constantly adhere to him and contentedly wait his leisure without flying for relief to any unlawful means 't is certain he will at last return to them and rescue them out of the oppressors hands 19. Arise O Lord let not man prevail let the heathen be judged in thy sight Paraphrase 19. On these grounds O Lord I have now all confidence to fly and pray to thee that thou wilt not permit wicked men any longer to prosper and be victorious but that thou wilt interpose thine own just hand of vengeance 20. Put them in fear O Lord that the Nations may know themselves to be but men Paraphrase 20. To chastise them sharply and subdue them that by this means they and all other presumptuous sinners may be humbled and instructed brought to a sight of themselves and a fear of thee and thy judgments Annotations on Psal IX Tit. Muth-Labben The Title of this Psalm as of the former hath been matter of much question and uncertainty in both parts of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the former many of the learned Hebrews incline to read it as one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Abu Walid who saith that perhaps from that notion of the word wherein it signifies occultari it might be a certain way or kind of still hidden or low Musick or Melody And so the Jewish Arabick Translator interprets it an hidden low slender tune To this the LXXII agree who rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one word and either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it or else supplying the want of that praeposition by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then for Labben the Jewish-Arabick translator would have it to be from Ben the name of one of the Praefects of Musick mentioned 1 Chron. 15.18 as if the Psalm were for Ben or those belonging to Ben to sing And thus it seems Kimchi's Father took it To this interpretation that place in the Chronicles seems somewhat favourable where as v. 18. of those of the second degree are reckoned Zachariah Ben Jaziel Shemiramoth Jehiel Vnâ—i Eliab Benaiah Maasiah c. so ver 20. eight of the same persons are repeated again which number must reasonably be supposed to contain all the rest as singers to sound with Psalteries on Alamoth where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reteined by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most probably signifies the name of a tune known by that title and so indeed Kimchi among the known tunes of the Hebrews names Alamoth for one And so this is no improbable account of this title Yet in a matter where there is not ground for any more then conjecture it may not be amiss to set down some other descants First then it will be found no news for the antient interpreters to put into one those words which were and ought certainly to be divided in the Hebrew An example we have in this very particular Psal 48. he shall be our guide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death The Chaldee render as if it were one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth in the days of our youth where yet the Masorites read in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death and so there the LXXII render it in sense though not in words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever for by that they might more probably express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death than be thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula as some learned men conjecture And thus Kimchi reports of his Father that in his opinion Almuth were two words yet to be read as one And if they were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death then all the difficulty will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labben That some of the Hebrews will have read by way of Anagram backward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were on the death of Nabal but that sure is but phansy though I see it taken up by a very learned man The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the son simply And some account may be given of that not from those that will understand it of the death of Christ the Son by way of eminence but in a far different sense so as to understand it of one whose father was not known in which notion the Latine conceiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 17.4 to be literally a man or one of the sons have rendred it vir spurius a bastard And though the LXXII there read in a distant style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty or strong man a gyant yet I suppose this is but consequent to the same notion For it is by the Hebrews observed from Gen. 6.2 and 4. that the gyants i. e. great or mighty men were begotten by those unlawful conjunctions or promiscuous use of women and so generally lived without observation of any Laws of chastity or marriage which is the meaning of corruption and violence v. 11. and so might well be thought
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.