Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	aaron_n	murmur_a	murmur_v	44	3	11.4637	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46807	Annotations upon the five books immediately following the historicall part of the Old Testament (commonly called the five doctrinall or poeticall books) to wit, the book of Iob, the Psalms, the Proverbs, Ecclesiastes, and the Song of Solomon ... / by Arthur Jackson ...	Jackson, Arthur, 1593?-1666.	1658 (1658)	Wing J64; ESTC R207246	1,452,995	1,192

that doth righteousnesse at all times that is and he that accordingly liveth righteously and that both in prosperity and adversity implying that they that do thus constantly fear and serve God shall find God good and gracious to them though they may be in much distresse for a time Vers 4. Remember me O Lord with the favour that thou bearest unto thy people c. That is Whereas of late thou hast seemed not to mind us doe us good again and deliver us and blesse us according to what thou hast been wont to doe for thy people see the Note Psal 25.6 O visit me with thy salvation that is save us as thou hast formerly done out of our troubles see Psal 85.1 2 c. Vers 5. That I may see the good of thy chosen c. That is That I may enjoy the good which thou art wont to afford thy chosen people see the Notes Job 7.7 and Psal 21.4 that I may rejoyce in the gladnesse of thy nation that I may glory with thine inheritance that is that I may triumph with others for thy wonderfull deliverances and mercies to thy people But yet under these outward mercies spirituall and eternall blessings are likewise comprehended Vers 6. We have sinned with our fathers we have committed iniquity we have done wickedly Some conceive that this Psalm being composed in Babylon these words were by the Psalmist taken from Daniels prayer Deut. 9.5 where the very same expressions are used But however the drift of these words is doubtlesse not only by an humble acknowledgement of their sins to make way for Gods mercy but also especially to imply that seeing God had shewed great mercy to their fathers notwithstanding they had provoked him greatly by their sins therefore they hoped that God would after the like manner deal with them Vers 7. Our fathers understood not thy wonders in Egypt c. That is say some Expositours Though they saw the miracles which Moses wrought before them yet they laid them not so much to heart but that when Pharaoh upon the message of Moses to him did oppresse them worse then before they did then greatly murmure against Moses and Aaron Exod. 5.21 But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea whereof he speaks in the following words that notwithstanding the wonderfull works he had wrought in Egypt yet presently at the red sea when they were scarce gotten out of Egypt they provoked God by murmuring against him they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Vers 9. He led them through the depths as through the wildernesse That is He led them through those heaps of waters which stood up as a wall on each side of them see the Notes Exod. 14.22 and that on as dry ground as if they had gone through a dry sandy wildernesse Vers 12. Then believed they his words c. So it is said Exod. 14.31 But this is here added as an aggravation of their wickednesse that being thus convinced within themselves they should yet so soon again murmure against the Lord. Vers 13. They soon forgat his works c. For three daies after their removing from the red sea they murmured again because of the bitternesse of the waters at Marah Exod. 15.22 23 they waited not for his counsell that is they would not wait to see what God had determined concerning them or what God would enjoyn them to doe they would not patiently wait upon Gods providence as believing that he would provide for them as considering that it was Gods way to exercise his people with trials for a time but would prescribe both what he should doe and when he should doe it yet this may be referred to the following story Vers 14. But lusted exceedingly in the wildernesse c. To wit for flesh whereas in the wildernesse it was a great mercy to have necessary food See the Notes Num. 11.4 and Psal 78.18 and tempted God in the desart see the Note Exod. 17.2 Vers 15. And he gave them their request but sent leannesse into their soul That is upon their persons see the Note Psal 16.10 The meaning is that the dainties that God gave them with a curse instead of feeding them brought a deadly consumption upon them see the Note Numb 11.33 Vers 16. They envied Moses also in the camp c. See the Notes Numb 16.1 3 and Aaron the saint of the Lord that is whom the Lord had set apart to that holy office of being the high Priest so that their insurrection was by consequence against the Lord Numb 16.11 Vers 24. Yea they despised the pleasant land To wit by refusing to enter into it by speaking of it with contempt Numb 14.3 wherefore hath the Lord brought us into this land c. And he calleth it the pleasant land not only because it was such a rich fruitfull sweet and delightfull land the glory of all lands as it is called Eze. 20.6 but also because God had chosen it to be the peculiar seat of his word worship a sacramental pledge to them of his kingdom of glory their heavenly inheritance Vers 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse That is He threatned and was ready to strike and that with great violence or rather he swore that he would destroy them Numb 14.21 28. for which see the Note Deut. 32.40 Vers 27. To overthrow their seed also among the nations and to scatter them in the lands Because though we find not this branch of Gods oath in expresse tearms where Moses relates this story of Gods anger against the Israelites for their refusing to enter into the land of Canaan yet we find the very same in a manner again affirmed only indeed there is no mention of their seed Ezek. 20.23 I lifted up mine hand unto them also in the wildernesse that I would scatter them among the heathen and disperse them through the countreys therefore some conceive that this was thus denounced at that time though it were not expressed by Moses and that it was fulfilled when upon the Israelites presumptuous attempting to enter the land after God had enjoyned them to return back into the wildernesse the Amalekites and the Canaanites smote them and discomfited them even unto Hormah Numb 14.45 and again after when Arad the Canaanite fought against Israel and took some of them prisoners Numb 21.1 And others hold that this is said only because under that threatning expressed by Moses the like was also covertly implyed concerning their posterity in case they should rebell against God as their fathers had done But I rather think that the true reason of this which is here said concerning the overthrowing of their seed is because at first God did indeed threaten to destroy the whole people of Israel and so to scatter them that they should never be a

God that could doe such mighty things here again Elihu returns to adde somewhat more of these mighty works of God to wit that sometimes men can hardly see the light of the Sun by reason of the interposition of thick clouds And now men see not the bright light which is in the clouds but that on a sudden oftentimes the winds come and scatter them but the wind passeth and cleanseth them fair weather cometh out of the North. From all which at last he layes down that conclusion with God is terrible Majesty But thirdly the most and best Expositours would have the words understood thus to wit that Elihu here proves that there is no standing before God to contend against him by an argument from the lesse to the greater namely that men cannot behold the light of the Sun when the wind hath scattered the clouds and so it shines clearly in the firmament and much lesse can they stand before God who dwelleth in light inaccessible and is of terrible Majestie And this indeed is very probable yet the second Exposition seems best to agree with our Translation Vers 23. Touching the Almighty we cannot find him out c. As if he should have said And from all this that hath been said we may concerning the Almighty conclude that we cannot find him out he is altogether incomprehensible of which see the Note chap. 11.7 he is excellent in power and in judgement and in plenty of justice he will not afflict that is not willingly till men by their sins force him to it and much lesse will he afflict them causelesly or unjustly Vers 24. Men do therefore fear him c. To wit because he is of such infinite and incomprehensible power and justice and especially of such goodnesse and mercy that he will not afflict this makes men fear God and humble themselves under his hand not daring to quarrell or contend with him he respecteth not any that are wise of heart that is he minds them not The drift of these words may be either to shew what reason there is that men should so fear God who is of such infinite power c. as not to dare to contend with him to wit because God will not vouchsafe to mind such a worm as man is so infinitely beneath him no not those that are wise of heart as if he had said not those that out of an overweening conceit of their own wisedome think they can maintain their cause against God or because God is able to punish them and will punish them if they be too peremptory with him be they never so wise of heart they shall not be able thereby to rescue themselves out of his hands he will neither fear nor regard their wisedome or else to shew why men ought to fear God for his goodnesse and mercy and not to murmure against his chastisements to wit because God doth not shew them mercy out of any respect he hath to any wisedome or goodnesse in them but merely of his own free grace CHAP. XXXVIII Vers 1. THen the Lord answered Iob out of the whirlwind Job had often appealed to God as desiring that he would decide the controversie betwixt him and his friends and now and then had as it were challenged God that he might plead his cause before God and that God would answer him and his friends had likewise wished that God would satisfie Jobs desire herein as chap. 11.5 O that God would speak and open his lips against thee Accordingly therefore the Lord did now appear to them and did at last chap. 42.7 give judgement in this cause betwixt Job and his friends by approving Job and reproving them Only the Lord finding that though Job was much convinced by that which Elihu had spoken and therefore it was that he was all the while silent yet he was not sufficiently humbled before he would give sentence for Job he first checks him for those things he had spoken foolishly and rashly and not with that reverence towards God as became him Yea and observable it is that though after the manner of the visions and apparitions whereby the Lord used to reveal himself to his servants in those daies the Lord answered Iob out of the whirlwind that is out of the cloud wherein there came a whirlwind it seems that first there appeared a cloud out of which when the whirlwind had broken out with some terrour then after that the Lord spake to Job out of that stormy cloud which was to humble him and to make both him and the rest the more attentive to what he should say see the Note 1 Kings 19.11 yet he spake to him with much gentlenesse whereas his three friends condemned him for a wicked hypocrite and Elihu though he acknowledged his sincerity and only blamed him for his inconsiderate speeches yet he had therein used some very bitter expressions as in chap. 34.7 8. What man is like Iob who drinketh scorning like water which walketh in company with the workers of iniquity c. in Gods answer to him there is no such bitternesse at all Vers 2. Who is this that darkneth counsell by words without knowledge Many Expositours hold that these words are spoken to Elihu for they say that the Lord undertaking to answer Job as is said in the foregoing verse doth first check Elihu and take him off from proceeding any farther and that he is charged with darkning counsell by words without knowledge either because he did not sufficiently set forth the glory of Gods works or because he did not clearly enough expresse his own meaning in the arguments he brought to convince Job or because though he spake truth yet he uttered it not in a manner suitable to Jobs condition but with such sharpnesse as was likely to adde to his affliction rather then to afford him any comfort And indeed 2 Reasons they give why this should be spoken to Elihu rather then to Job which have much probability in them First because these words who is this that darkneth counsell c. seem rather to intend one that was then speaking as Elihu was rather then Job that had not spoken of a long time together and 2ly because God doth no where reprove Elihu as he doth Iob ch 40.2 his other three friends ch 42.7 and seeing Elihu had dealt somewhat too tartly with Iob also and had very much misinterpreted some things that Iob had spoken it were strange that he only should passe unreproved But methinks it is farre more probable that these words are spoken to Iob first Because it is said in the foregoing verse that Then the Lord answered Iob out of the whirlwind and said and then immediately this is added as his answer to Iob Who is this that darkneth counsell by words without knowledge Gird up now thy loyns like a man c. secondly Because chap. 42.3 Iob doth afterwards repeat these words as acknowledging himself therewith justly checked who is he that hideth counsell

the covenant betwixt God and them whence it is that Moses and Samuel are joyned together as Gods chief favourites in this regard Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be toward this people But however this is here alledged to stir up the people both to worship God as he had exhorted them to do in the foregoing verse and also to trust in him as their Lord and king namely from the example of these holy men of God in former times that were eminent for their piety in calling upon God and from the manifestation of Gods love to his people both in raising up such men to intercede for them and in his readinesse to hear them when they prayed to him as it is expressed in the following words they called upon the Lord and he answered them Yet some also adde to this that the Psalmist intended herein to imply that if God shewed so much favour to his people upon the intercession of Moses and the Leviticall priesthood much more ought Christ to be extolled by whose eternall priesthood men are perfectly reconciled unto God Vers 7. He spake unto them in the cloudy pillar To wit which was upon the Tabernacle See for Gods speaking to Moses and Aaron there Exod. 33.9 10 11. and the Notes Numb 12.5 and 16.19 Vers 8. Thou answeredst them O Lord our God c. To wit Moses and Aaron to whom the Lord returned a gracious answer when they interceded for the people yea and Samuel may be here included also though that which is said in the foregoing verse of Gods speaking to them in the cloudy pillar were meant only of Moses and Aaron As for that which follows thou wast a God that forgavest them though thou tookest vengeance of their inventions I conceive it is spoken of the whole body of the people and that the meaning is that when God had threatned or was many a time ready utterly to destroy the whole people for their rebellions yet upon the intercession of Moses and Aaron and Samuel he yielded to spare them for their sakes and so forgave them and still preserved the body of the people though withall he did often take vengeance on many particular persons when they committed idolatry or otherwise followed their own hearts lusts though therein they did manifestly transgresse the commandements of God For I see no reason why we should limit this which is said here of their inventions as some do to their plots and conspiracies which they devised against Moses and Aaron and Samuel Nor doth that exposition seem so probable which some Expositours give of these words thou wast a God that forgavest them to wit Moses and Aaron though thou tookest vengeance of their inventions that is though thou didst punish them for their sins by not suffering them to goe into the land of Canaan PSALM C. Vers 1. MAke a joyfull noise unto the Lord all ye lands This implyes a prophesy of the calling of the Gentiles But see the Note Psal 66.3 Vers 3. It is he that hath made us and not we our selves we are his people and the sheep of his pasture See the Notes Psal 95.6 7. Vers 4. Enter into his gates with thanksgiving and into his courts with praise See the Note Psal 84.2 PSALM CI. Vers 1. I Will sing of mercy and judgement c. Two severall waies this promise of David is expounded by Interpreters and both seem very probable to wit 1. that David doth here promise to praise God for his goodnesse and mercy to his penitent servants and for his judgements executed upon the obstinate and rebellious or more particularly for the judgement which God had executed upon Saul for some conceive that this Psalm was composed when Saul was newly cut off by the Philistines or which he knew God would execute upon him and the mercy which he had shewn to himself in preserving him from the rage of Saul and haply for opening such a fair way for the settling of him in the throne of Israel or at least the mercy which he knew God would shew him in bringing him to the kingdome long since promised him and then the following clause is clear unto thee O Lord will I sing that is I will speak of these things to thy praise and glory Or 2. that David doth here undertake that he would in this Psalm as it were by way of a vow to God and a solemn protestation before all the Church declare with what clemency and justice he meant to govern the kingdome when he should be settled in the throne how gentle and good every way he would be to the good and how zealous to punish the wicked And if we take it thus which seems most agreeable to the sequele of the Psalm then the meaning of the following clause seems to be this unto thee O Lord will I sing that is I will in my song thus engage my self out of a desire thereby to glorify thee by whom only I was appointed to so great honour and by whose grace only I hope to be enabled thus to govern the kingdome Vers 2. I will behave my self wisely in a perfect way c. To wit by avoiding what ever is evil with all possible circumspection And indeed this is expresly affirmed of David in his private life 1 Sam. 18.14 And David behaved himself wisely in all his waies O when wilt thou come unto me To wit to assist me with thy grace herein or rather to settle me in the kingdome promised me that I may then make good what I now promise As for the following clause I will walk within mine house with a perfect heart that which is intended thereby seems to be this that he would walk holily and righteously not in publick only but even within his own walls his court or his private house so that even those of his own family should not be able to lay any evil to his charge yea and that he would be watchfull to keep his own houshold too from every scandalous way Vers 3. I will set no wicked thing before mine eyes That is say some I will not make any evil course of other men a pattern for me to follow But rather I take it thus I will set no wicked thing before mine eyes to wit neither by desire nor purpose no nor by suffering it so near as I can to come into my thoughts Vers 4. A froward heart shall depart from me c. The meaning of this may be that he would not allow in himself that perverse rebellious spirit whereto naturally he was enclined or else that he would not converse with those that were of a froward spirit which indeed agrees best with the following clause according to our translation I will not know a wicked person that is I will not own any such nor shew them the least respect or favour Vers 5. Whoso privily slandereth his neighbour him will I cut off c. To wit