〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum is capable of the right sense he that hath dominion over the world the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God is known in the Creed the ruler of all things The Sixty Seventh PSALM TO the chief Musitian upon Neginoth a Psalm or Song Paraphrase The sixty seventh is a Psalm of supplication and thanksgiving and was committed to the Praefect of the Musick to be sung to the stringed instruments See note on Psal 4. a. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Paraphrase 1. The good God of heaven pardon our sins supply our wants bestow his blessings both spiritual and temporal behold us with favour and acceptation and for ever continue them to us 2. That thy way may be known upon earth thy saving health among all nations Paraphrase 2. And this will be a means of propagating the fear worship and service of the true God to the whole heathen world when they shall see and consider the eminent miraculous acts of thy providence over us in delivering us from the dangers and distresses that have been upon us 3. Let the people praise thee O God let all the people praise thee Paraphrase 3. And this of an universal reformation and acknowledgment of the one God of heaven and earth is a mercy so much to be wished for and desired by every pious man the inlargement of Gods kingdom that I cannot but give my suffrage to it and most affectionately call upon all to joyn in it and beseech God to give this grace of his to all the men in the whole world 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selah Paraphrase 4. And for them that are admitted to this honour of being ruled and directed by God 't is matter of infinite joy and exultation his statutes being so admirably good and agreeable to all our interests and the administration of his works of providence so perfectly wise and just that all the world are in prudence and care of and love to themselves obliged with joy to submit to the erection of his Kingdom in their hearts 5. Let the people praise thee O God let all the people praise thee Paraphrase 5. 'T were a happy and blessed thing if all the world would be duly sensible of it and so all joyn to acknowledge and worship serve and obey and partake of this mercy of God and so be induced to magnifie his Name for it 6. Then shall the earth yield her increase and God even our own God shall bless us Paraphrase 6. His mercies are afforded to all the rain from heaven and the fruitful seasons peculiar acts of his providence see note on Act. 14.17 and such as oblige all the most heathen men in the world to acknowledge and bless and give up themselves to the obedience of the God of heaven It remains that we continually pray to the same God who hath exprest himself so gratiously to us that he will bestow his benediction both on us and on all that he hath so richly afforded us 7. God shall bless us and all the ends of the earth shall fear him Paraphrase 7. And may it thus be The Lord of heaven crown us with his blessings and may all the most barbarous people in the world be brought to the acknowledgment and worship and uniform obedience and subjection to him Annotations on Psalm LXVII V. 4. Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duâ—cit seems here to signifie in a comprehensive latitude all acts of conduct as of a pastor toward his sheep leading them into their pastures guiding and directing men into those courses which are most eminently profitatable for them of a General toward his Souldiers marshalling them and going before them and so prospering them in their fight against all kinds of enemies and lastly of a King ruling and ordering his subjects and so doth God those that will sincerely submit to him All which the word lead or conduct may contain under it and so that will be the fitter because the more literal and withall more comprehensive rendring and to be preferred before that of governing V. 6. Shall yeeld The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the praeter tense is so interpreted by the Antients The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given or yeelded her fruit the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given and the Syriack in the same words and so the Latine Terra dedit and the Arabick and Aethiopick And therefore although it be frequent when the sense requires it to interpret the Hebrew praeter tense in the future yet the sense not requiring it here and the Interpreters according in the contrary there will be no reason here to admit of it but to set it as the Hebrew lies as an argument to infer the universal confessing and acknowledging and serving of God v. 5. as it is set by S. Paul to the heathens Act. 14.17 And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered in form of benediction God bless us even our God and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins Benedicat both here and in the beginning of the next verse The Sixty Eighth Psalm TO the chief Musitian A Psalm or Song of David Paraphrase The sixty eighth Psalm beginning in the same manner as Moses's song at the setting forward of the Ark did Num. 10.35 was composed by David afterward as appears by the mention of the Temple i. e. the Ark and Sanctuary at Jerusalem v. 29. in commemoration of the great deliverances afforded to the Israelites and judgments inflicted on their enemies especially in that of their coming up out of Egypt and mystically conteining and predicting the resurrection of Christ and the exaltation of the Christian Church consequent thereto It seems to have been formed by David on the like occasion as Moses's was at the bringing up of the â—rk 2 Sam. 6.12 and was committed to the Praefect of his Musick to be sung with all Musical instruments of joy 2 Sam. 6.15 1. Let God arise let his enemies be scattered let them also that hate him flee before him Paraphrase 1. The Ark is a token of the special presence of Almighty God who when he is pleased to interpose subdues all before him no enemy of his or of his people can stand or prosper And so when Christ mystically typified by the Ark of God comes into the world it is the great God of heaven and earth that exhibites himself in our mortal flesh and being crucified by the Jews he shall by his own almighty power be raised again and ascend to heaven and then subdue or destroy convert by the preaching of the Gospel or utterly
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
of earth to cover the dead body that lies under So Job 30.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the grave And this is here fitly applied to Jerusalem the stately buildings whereof underwent the same destruction with the inhabitants it was before their dwelling place it is now their Sepulchre the whole city is turned into several tombs or monumental heaps Abu Walid ascribes to the word the notion of desolations and wasts and so the Jewish Arab. V. 8. Former iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may probably here have a special reference to those first sins which this people had been guilty of after their coming out Egypt Such was their Idolatry in the Golden calf Of that God tells them Exod. 32.34 In the day that I visit I will visit their sin upon them viz. this sin of theirs Accordingly the Jews have a received maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no visitation in which there is not some visitation of or infliction for the calf To this the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head or feet seems to incline and so doth the Chaldee which renders it our iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were from the beginning and the LXXII by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were from the beginning are to the same sense and so the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our old sins and the vulgars Antiquarum their antient sins V. 10. Let him be known That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscatur let be known is to be connected to the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge and not to the Name of God praeceding is agreed on by the antient Interpreters So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let the revenge of the blood of thy servants which is poured out be known among the heathen before our eyes So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging or inquisition be known among the nations in our sight And so may the Chaldee be rendred also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging of the blood of thy servants be manifested among the people that we may see it And so the others also V. 12. Reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fitly belongs here to the persons foregoing viz. our neighbours and not to the reproach thus Render our neighbours seven fold into their bosome i. e. as they have dealt with us so do thou deal with them return to them seven fold by way of punishment for all their oppressions and injuries done to us then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reproach of them which have reproached theâ—e O Lord i. e. repay or return reproach and from the former words seven times as much reproach to them which have reproached thee O Lord. Thus the Chaldee their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred who have reproacht and so the Interlinear reads probrum eorum qui affecerunt te probris the reproach of them that reproached thee The Eightieth PSALM TO the chief Musitian upon Shushannim Eduth A Psalm of Asaph Paraphrase The eightieth Psalm is a complaint of the troubles of Gods Church and people probably in time of captivity or by way of prediction of it and prayer for release from them 'T was composed by Asaph and committed to the Praefect of the Musick to be sung to the six-stringed instrument that waited on the Ark or that was used in the sacred commemorations and festivities 1. Give ear O thou shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims shine forth Paraphrase 1. Hearken O Lord unto our prayers Thou art the great governour and defender of thy people and conductest them in all their ways thou givest responses from the oracle and exhibitest thy self by the ministry of thy holy Angels to those that make their addresses to thee in thy sanctuary thou revealest thy will to them and grantest their petitions O be thou thus gratiously pleased to exhibite and manifest thy self to us at this time 2. Before Ephraim Benjamin and Manasses stir up thy self and come and save us Paraphrase 2. Thou once wentest along with the Israelites in their march from Egypt to Canaan the three tribes of Ephraim Benjamin and Manasses next following the Ark of thy presence and then thou didst deliver us from all our assailants O let us all now in like manner as then the tribes of Israel and Judah both carried away captive the one under Salmanasar the other under Nebuchadonosor receive deliverance and redemption from thee 3. Turn us again O God and cause thy face to shine and we shall be saved Paraphrase 3. Be thou pleased to return our captivity and restore thy favour and loving kindness towards us else there is no possibility of relief to be hoped for by us 4. O Lord God of hosts how long wilt thou be angry against the prayer of thy people Paraphrase 4. We address our selves to thee as to the supreme Commander of all the hosts of Angels the only Monarch and Governour of heaven and earth from thee alone we beseech deliverance but thou rejectest our prayers and continuest the evidences of thy displeasure Lord be thou at length pleased to be reconciled to us 5. Thou feedest them with the bread of tears and givest them tears to drink in great measure Paraphrase 5. We are in continual sorrow and distress and that of the heaviest sort shut out and deprived of thy presence and have no degree of comfort or refreshment but our lamentations 6. Thou makest us a strife unto our neighbours and our enemies laugh among themselves Paraphrase 6. Thou permittest our neighbours that hate us Eduâ—aeans c. Psal 83.6 see note c. to add their load to our pressures to assault and invade us and that successfully to rejoyce and triumph over us 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved Paraphrase 7. In this sad conjuncture we have none but thee to flee unto for relief O be thou pleased to shew thy self to us in thy power and majesty to rescue us from this captive forlorn state and restore us to thy favour and mercy to return our captivity v. 13. and then our neighbours triumphs and depraedations shall be at an end then it shall be well with us who are otherwise in a most deplorable condition 8. Thou hast brought a vine out of Egypt thou hast cast out the heathen and planted it 9. Thou preparedst room before it and didst cause it to take deep root and it filled the land 10. The hills were covered with the shadow of it and the boughs thereof were like the goodly cedars 11. She sent out her boughs unto the sea and her branches unto the river Paraphrase 8 9 10 11. Thou hast brought this people out of the bondage of Egypt to the most fertile and
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and boâ—ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless inâ—nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their â—otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him
solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉
by the Chaldee rendred here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their labour as if it belonged to the fruits of their ground produced by their labour and so by the LXXII and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboris corum their labour from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doluit But the Syriack have departed from them and pitcht on the right rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of their strength by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every first-born of theirs and accordingly the Chaldee on Psal 106.36 a place exactly parallel to this renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their strength V. 54. Borders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminavit to bound or limit the Arabs use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an high mountain because such are generally the boundaries of nations and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pertains to the mountains This is an argument that thus antiently the word was used in Hebrew of which the Arabick is but a dialect And so it seems to signifie here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the border but the mountain or hill of his sanctuary viz. mount Sion where the Ark was now fixt For thus the next words inforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain his right hand hath purchased which must needs belong as the relative to this antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so conclude that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain to be the same V. 55. An inheritance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit to fall is the use of the word for dividing because as the lot fell so the division was made So Judg. 18.1 the Danites sought them an inheritance for unto that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not fallen to them among the tribes where the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided So Numb 34.2 this is the land which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fall to you the Chaldee again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be divided to you for an inheritance So Josh 13.6 Only cast it or make it fall in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee divide it unto the Israelites for an inheritance the same that v. 7. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide it So Josh 23.4 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have cast i. e. divided to you these nations By these especially last uses of the phrase we may best resolve the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and he made them fall i. e. divided the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Joshuah immediately foregoing and this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the line as inheritances or possessions are ordinarily divided by measuring lines and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance or possession as in Joshua the phrase was By this 't is clear what the rendring must be viz. this He divided them by line for an inheritance and then fitly follows and made the tribes of Israel to dwell in their tents i. e. in the tents or dwelling places of these nations whom i. e. whose land he thus divided among the Israelites to every tribe a set portion of it V. 63. Given in marriage From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise and celebrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wedding house and so proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of virgins here they were not celebrated with verses and dances and Epithalamia to signifie that they died unmarried and that as an effect of the destruction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their choise or their young the flower of their youth The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not praised The LXXII in proportion v. 64. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewailed them not as in the active taking it for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mourning song but the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ravisht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapuit discerpsit by that I suppose designing to express the same thing that the Hebrew meant such rapes being not accompanied with the honourable nuptial rites These wedding-songs were likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Job 36.11 They shall spend their years in pleasure the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marriage-songs V. 65. Shouteth From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit to cry out or make a loud noise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here one that makes a noise and thereby rouses and awakes himself and so here spoken of a gyant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from wine joyned with it it denotes his awaking out of a deep sleep such as wine had caused Thus the antient Interpreters understood it The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that opens his eyes or ears awakes returns to himself grows sober again So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mighty man that hath been drunk with wine i. e. who having been overcome by wine now awakes out of that drunkenness and so the Syriack and as a gyant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath shaken off his wine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit to shake off And thus it best corresponds to the former part of the verse of his awaking as out of sleep with which the shouting by reason of wine making a drunken or rude noise bears no proportion V. 69. Like high palaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally as high or lofty buildings so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on high but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the born of an Vnicorn as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnicorns and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of Vnicorns making this of the tabernacle on the top of mount Sion to be as the horn on the head of the Vnicorn The Jewish Arab Interpreter reads firmly as the heavens The Seventy Ninth PSALM A Psalm of Asaph Paraphrase The seventy ninth Psalm is spent wholly in a view of some great calamity befalling the congregation of the Jews not so probably the taking of the Ark by the Philistims which was not then at Jerusalem v. 1. but at Shiloh 1 Sam. 4.4 as the destroying the Temple in the times of Nebuchadonosor It was composed by Asaph either the Recorder in Davids time and then it was praediction see note on Psal 73. a. or by some other of that name and then it might be history It was fitted as Psal 74. for the Church in any time of persecution 1. O God the heathen are come into thine inheritance thy holy Temple have they defiled and laid Jerusalem on heaps Paraphrase 1. O blessed Lord thy displeasure is heavy upon us 〈◊〉 an effect and evidence of that a multitude of wicked men the profest enemies of thee and thy service have 〈◊〉 â—d this people that are called by thy Name and owned by thee
Psalmist speaking of himself may be taken from Prov. 2.8 For as here the prayer to God to keep or preserve his soul is backt with this motive for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there the aphorisme is delivered expresly for he will preserve the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his pious ones which the LXXII render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that revere or fear or worship him In this sense it is used Psal 32.6 For this shall every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious godly man that fears or worships God pray unto thee in a time when thou mayest be found A promise again of Gods being found granting the requests of such of these when they pray to him And in this notion of the word for one that fears and reveres and humbly addresseth his prayers to God there will be no more difficulty for the Psalmist to say this of himself than that he trusteth in him in the end of the verse cries daily to him v. 3. lifts up his soul unto him v. 4. calls upon him v. 5. and 7. or that he prayes and supplicates to him v. 6. And thus Psal 116.15 speaking of himself pretious saith he in the sight of the Lord is the death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his holy ones those who depend and wait and rely on him in the former verses Nor can it be strange that any or all of these should here be introduced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the grounds of his begging an audience to his prayers when God who though he be not obliged by the merits of our performances is yet by the force of his own promise hath promised to hear the prayers of such as come thus qualified to him The Jewish Arab renders it Preserve my soul and I shall be pure V. 8. The Gods That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high angels are to be here understood is the gloss of the Targum and so the word frequently signifies see note on Ps 82. b. yet the mention of all nations immediately following and those evidently in the notion of the heathen Idolaters of the world or whom it is said that they shall come and worship thee O Lord i. e. forsake their Idols and become proselytes to the true God makes it reasonable to understand it here of those whether good Angels or Devils which are by those nations adored and prayed to and depended on that so the connexion may be evident Among those Gods none is like to thee O Lord and consequently All nations shall forsake them and become worshippers of thee V. 11. Vnite For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unite retained also by the Chaldee the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my heart rejoyce reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce as when Job 3.6 we read in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not rejoyce the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be united when yet the next verse determines it to the sense of joy let no joyful voice come therein Here the points differing the rendring must in reason be as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 univit and note the contrary to hypocrisie or unsincere partial obedience ordinarily exprest by the double heart V. 14. Violent From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or be frighted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and therefore is most literally to be rendred terrible or formidable Yet Abu Walid and Kimchi among the significations of it put fortis potens and accordingly the LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful men and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies potent so also cruel oppressing men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis durus fuit The Eighty Seventh Psalm A Psalm or Song for the sons of Corah Paraphrase The eighty Seventh Psalm is a brief comparison first betwixt Sion the place of Gods Worship and all Judaea besides and then betwixt it and all other heathen people particularly in respect of the numerousness of eminent persons in the one above what was to be found in all the others It seems to have been composed as a prophetick scheme to foretel the return of the Jews captivity as Isa 54.1 c. and the great prosperity of Jerusalem consequent to it and was designed to be sung by the posterity of Corah 1. His foundation is in the holy mountain 2. The Lord loveth the gates of Sion more than all the dwellings of Jacob. Paraphrase 2. The Lord of heaven hath chosen one place on all the earth wherein he is pleased to reside in a peculiar manner to exhibit himself to his people that call upon him there and as this he hath by promise determin'd to the Cities of Judah rather than any other nation upon the earth so hath he now of all them chosen out Jerusalem and on the north side thereof Psal 48.2 the hill of Sion and there he appointed the Temple to be sumptuously and magnificently built and many Schools of learning to be erected there 3. Glorious things are spoken of thee O City of God Selah Paraphrase 3. This then is the place of Gods residence the embleme of his future incarnation or inhabitation of his glorious Majesty among â—n as also of the Christian Church wherein God by his grace exhibits and presentiates himself and all that ever have spoken of this place have given it huge elogies for the beauty of the situation beyond all other places Psal 48.2 4. I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Aethiopia this man was born there Paraphrase 4. And if it be compared with all other nations Aegyptians Babylonians Philistims Tyrians and Arabians the difference will be found very great especially in respect of the number of eminent pious men produced by the one much greater than in all the other To which also must be added one supereminent advantage viz. that the only true God by his special presence and providence will continue this flourishing condition to this place above all others 5. And of Sion it shall be said this and that man was born in her and the highest himself shall establish her 6. The Lord shall count when he writeth up the people that this man was born there Selah 7. As well the singers as the players on instruments shall be there all my springs are in thee Paraphrase 6 7. Among the nations very few can be found considerable for piety and those discernible only by God who exactly knows and considers every man living whereas through Gods special favour to the Jews in taking such care for the instructing them in his will and ingaging them to his service the number of eminent knowing and pious men is so great that the burthen of the song by which they are praised and celebrated sounds to
this sense that whole fountains are here to be found when all other places yield but their single drops vast multitudes of pious men are here to be met with and in comparison with them very few in all other nations Annotations on Psalm LXXXVII V. 1. Foundation Of the meaning of this phrase here in the front 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no judgment can be made till it be first resolved what is the design of this Psalm Herein the Hebrew Interpreters do in a manner concur that it is a Panegyrick on Sion And if it be so then probably this first verse is but a part of the title thus To the sons of Coreh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song-Canticle or Canticle-Song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning or foundation whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of or on the hills of holiness i. e. Gods holy hills those of Sion whereon the Temple was built and of which the next verse which must then be the first of the Psalm begins expresly The Lord loveth the gates of Sion Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes metaphorically used for a beginning Ezr. 7.9 The first day of the first month which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the going up out of Babel And to this construction here the the Chaldee accord who read it thus conjoyned in the title By the hands of the sons of Coreh was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Canticle that was founded If this will not be allowed as indeed beside the LXXII and Syriack and other interpreters Kimchi Sol. Jarchi and Midrasch Tehillim agree to make the first verse a part not of the Title but the Psalm then still applying the Psalm to the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hold good in the ordinary notion of a foundation thus The foundation thereof i. e. of the Temple is on the holy hills so the Jewish Arab A Psalm which is a description of the Sanctuary the foundations of which are in the mountain of holiness but then His foundation will have no sense To this design of the Psalm the Hebrew writers generally agreeing I have thought best to accord the whole interpretation of the Psalm yet I shall not omit to advertise the reader that 't is not improbable the Psalm should be of another scheme a Carmen Genethliacon at the celebrating the nativity of some eminent person pointed out to the Jews by God such was Hezekiah celebrated by the Prophecy of Isaiah chap. 9.6 To us a child is born c. And the use of these is known among the Jews as well as other nations the Scripture having left us several copies of them Hannahs Hymn in the Old Testament Zacharies and Simeons and the Angels in the New And if this should be the design of this Psalm then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will most probably be rendred His original beginning extraction is from the holy hills the person whom we celebrate was born in the Royal Palace upon the holy hill contiguous to the Temple nothing being more frequent in such composures than the mention of the place of his birth If this which professes to be but a conjecture should be deemed the right it must then be consequent that all the Psalm have an interpretation agreeable As when v. 4. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it must then be rendred not I will mention but I will attest Rahab i. e. Aegypts Tyres Babels and the Chushites Kings confederate with this Prince suppose Hezechiah who were jealous of the Assyrian greatness and secured of so formidable an enemy by his defeat before Jerusalem and so were fit to give the most competent account of this glorious Prince and so to be attested to that purpose by the Psalmist So again v. 5. if it look this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred this even this man this notable person was born there But the interpretation I adhere to as most allowed being the extolling and praising of Sion to that sense I shall apply all the parts thereof thinking it sufficient to have made this mention of the other V. 4. Rahab From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of Aegypt The Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Aegyptians so Psal 89.11 of Rahab they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Pharaoh the mention whereof in this place joyned with Babylon and Philistia and Tyre and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Arabia see note c. was designed as an instance of so many of the chief and eminentest of the heathen nations which yet were no way able to compare with Mount Sion the subject of this present Psalm This is here exprest by the opposition betwixt its being said of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was borne there i. e. some one particular and perhaps contemptible person and mens saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this and that man i. e. many eminent men were born in that For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is but a forme of contempt either this without any addition or this fellow or the like whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man is a note of some honour and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some one and no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man or man after man denotes a multitude of several men as Isa 61.7 double signifies great and as etiam atque etiam again and again signifies very often and as in all languages repetition signifies greatness of that which is spoken of as thrice happy c. What sort of eminence it is that is here spoken of and attributed to the Jews in Sion before all other Nations cannot be obscure when the advantages of the Jews above all others are famously known Rom. 3.2 where yet the Oracles of God being committed to them is taken notice of as the chief And to that the Chaldee seems to refer in this place who in the first verse rendring the gates of Sion the gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the houses of learning or the schools which are built in Sion of which sort the Jewish Writers tell us there were very many in Jerusalem implies this to be the matter of the comparison betwixt the Jews and all other Nations here that they have among them many more Learned and knowing men viz. in the wayes of God the true most valuable learning those that have more understanding of the divine laws than all other people in the World according to that of the Psalmist He hath not dealt so with any Nation and as for his judgments they have not known them Psal 147.20 Ibid. Aethiopia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chushi which is here joyned with Tyre and Philistia though it be by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of Aethiopia reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with as if it were
out of the hand of the wicked Paraphrase 10. O let all that pretend to love or honour or serve him fly from all pollution both of flesh and spirit all that he hath forbidden all that may any way provoke his wrath who is a God of pure eyes and cannot behold iniquity And if all their lives be laid out on this one care of approving themselves to him their time will be well spent in this service and beside the endless reward in another world they shall not fail of the evidences of his goodness and graciousness here in giving them signal preservations and deliverances from all the machinations of wicked men and in his time rest and cessation of persecutions peaceable assemblies and opportunities of serving him 11. Light is sown for the righteous and gladness for the upright in heart Paraphrase 11. For though the service of God under the Gospel have an annexation of tribulations which must be expected and chearfully supported in this life being dispensed by the divine providence for many falubrious and beneficial ends yet is there that seed and foundation of joy and abundant delight to all honest and truly pious hearts sown there that shall not fall to bring forth all comfortable and blessed effects to them even in this life by the practice of Christian vertues by the comforts and peace of conscience and that lively hope that is afforded to all faithfull obedient disciples and over and above after this life the fruition of endless bliss and glory 12. Rejoyce in the Lord ye righteous and give thanks at the remembrance of his holiness Paraphrase 12. This therefore is matter of the greatest exultation and thanksgiving and commemoration of God's infinite goodness and mercy to all truly pious men Annotations on Psal XCVII V. 2. Habitation of his throne From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared fitted confirmed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for a place seat but especially a basis whereon any thing is set from whence the LXXII had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for basis 1 King 7.27 The Chaldee here retains the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the LXXII from the notion of the verb for fitting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting right of his throne the Syriack by way of paraphrase by equity and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy throne is confirmed all which concurr to the notion of basis and foundation which is the thing which gives the rectitude first and then the stability to the chair or throne that is set on it And so that is without question the right intelligible rendring of the phrase Righteousness and judgment are the not habitation but basis of his throne i. e. his sentences decrees judicatures are all built upon righteousness and judgment as a throne is built and established on a foundation The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition state or manner V. 7. Gods That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Angels hath been formerly noted And that in this place it doth so and not as it doth afterward v. 9. and Psal 96.4 5. the Gods of the Gentiles the Idol false Gods or as here the Chaldee understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations that serve Idols is manifest not onely by the LXXII that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Angels and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense and so the Latin c. but especially by the Apostle Heb. 1.6 where speaking expresly of Christ's preeminence above Angels and bringing testimonies of it out of Scripture he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it i. e. the Scripture would introduce the first born i. e. the Messias into the world i. e. that superiour world call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come c. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let all the Angels of God worship him Which words being evidently taken from the LXXII in this place as they convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie Angels so they are a key to admit us into the full importance of this whole Psalm that it is the introducing the Messias into heaven a description of Christ's middle coming so frequently styled in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming or presence as here v. 5. of the Son of man and the kingdom of God and of heaven viz. his ascent thither and so entring on his regal power v. 1. which he was to exercise there To which therefore are annext the effects thereof on those that would not permit or allow him to reign over them destroying the obstinate rebels both Jews and Gentiles and giving all cause of rejoycing to all that received the faith and subjected themselves to his Government That this so usefull a key to this Psalm may not be wrested from us it is not amiss to take notice that some shew of probability there is that the words Heb. 1.6 may be taken from Deut. 32.43 and not from this Psalm where the LXXII reade these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the Angels of God worship him But first the Hebrew in that place hath no such words but onely these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and Syriack and Samaritan and Arabick and Vulgar Latin all with exact accord render Praise his people ye Gentiles or proclaim depredicate his people promulgate God's special favour to them for which the cause is rendred in the next words for he will avenge the bloud of his servants whereas the LXXII as our Copies now have it presents us with this great variety no less than four express Scholions for this one plain sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye heavens together with him and let all the Angels of God worship him Rejoyce ye Gentiles with his people and let all the sons of God be strong to him Of these it may be observed that as onely the first and the third pretend to be rendrings of the Hebrew and the second and fourth paraphrases or explications of their meaning in them so the false reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people hath begotten them both For having rendred that in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him they have converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens then annext the second to render an account of that let all the Angels of God worship him signifying the Angels worshipping him to be that which they meant by the heavens rejoycing together with him and so those heavens those Angels in them to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations there called to to praise or rejoyce with him In the third they have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyce ye nations which differs but lightly from
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
God will make use of such imploy and assist and prosper them wonderfully in executing his judgments on sinfull people when the measure of their iniquities is filled up and God's decree gone out against them as it was against the seven nations whose lands the Israelites took destroyed their Kings put some of them in gyves as Adonibezek Jud. 1.7 and eradicated the whole people And thus in a mystical sense hath the faith of Christ been assisted by God and prospered and propagated wonderfully till it subdued the greatest Princes and Empire of the world to the sceptre of Christ And this certainly is a glorious prerogative of the people and beloved of God for which they are obliged for ever to magnifie him and sing perpetual Hallelujahs to him The Hundred and Fiftieth PSALM Praise ye the Lord. The last Psalm is a solemn exhortation to all men in the world to make use of all melodious Instruments and Voices to celebrate the praises of God's power and majesty The title of it was according to the matter Hallelujah 1. PRaise God in his sanctuary praise him in the firmament of his power Paraphrase 1. O let us praise and magnifie the God of heaven that dwelleth so high in power and glory above us poor creatures on this earth and yet is pleased to exhibit and presentiate himself to us to hear and answer our prayers and accept and reward our praises in the place of the publick assembly O let us be sure constantly to meet him there and render him our humblest Eucharistical acknowledgments for all his mercies those especially vouchsafed to us in Christ 2. Praise him for his mighty acts praise him according to his excellent greatness Paraphrase 2. He hath shewed forth wonderfull acts of power toward us not once or twice but frequently reiterated his miracles of mercy O let our acknowledgments indeavour to bear some proportion with them in the ardency and frequency of our services 3. Praise him with the sound of the trumpet praise him with the psaltery and harp 4. Praise him with the timbrel and dance praise him with stringed instruments and organs 5. Praise him upon the loud cymbals praise him upon the high-sounding cymbals Paraphrase 3 4 5. All the instruments of Musick that are at any time used to express the greatest ovations to attend the noblest triumphs or festivities the trumpet the psaltery or decachord the harp the timbrel the cymbals that have the loudest sounds and are fittest for exultation and withall the attendants of musick dancings such as are customary in seasons of rejoycing Jud. 21.21 Exod. 15.20 are all very proper expressions of that thanksgiving which we owe unto God and of the delight we take in paying him that tribute There being no subject so fit for our devoutest and most vigorous affections to pour out themselves upon as this of the glorious excellencies and gracious acts of the divine power and goodness toward us 6. Let every thing that hath breath praise the Lord. Praise ye the Lord. Paraphrase 6. Let this therefore be part of the daily constant offices of the Church of God to sing Hosannahs and Hallelujahs Psalms and Hymns to him to frequent the blessed Eucharist the cup of blessing and rejoycing And let him be thought unworthy to live to injoy the breath of life or any of the graces of God's spirit which doth not chearfully exercise himself in this part of devotion as ready to acknowledge the receipt of mercies from God as to solicit them HALLELVJAH Annotations on Psal CL. V. 1. Firmament of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion which by the LXXII is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament in respect of the firmness stability and compactedness of that vast body so distended and beaten out as it were by God after the manner of a plate of gold or any other metal is known to comprehend both the regions of the air and all the celestial orbs all that is above and surrounds the earth Here it is taken as Gen. 1.14 for the superiour part of this Expansion that which we call the heavens which being the place of God's special residence is called the expansion or firmament of his power the throne where this powerfull God of heaven dwells But then as the sanctuary or place of God's appointed solemn worship here below is by the Apostle Heb. 9.23 24. styled the figure and pattern or copy of heaven and God pleased in a singular manner to presentiate and exhibit himself there so the sanctuary in this verse exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy or holiness but by the Chaldee exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of his sanctuary is poetically set down by this style which belongs to heaven it self as the Church of God in the New Testament is oft styled the kingdom of heaven So Aben Ezra renders the firmament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark and saith the Psalm is an exhortation to the Levites to praise God who upon these ten sorts of instruments were wont to play in the Temple and accordingly all of them are distinctly reckoned up V. 3. With the sound of the trumpet The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly signifying a trumpet and so interpreted by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly varied from the Hebrew is yet rendred by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which the Latin cornu is but little removed an horn but this not to inject any suspicion that any other instrument is here meant but onely to refer to the ancient custom of making their trumpets of that matter the horns of beasts bored or made hollow agreeable to which is the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet and the Latin buccina hath some affinity to that from the common Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or make hollow The use of trumpets in war to celebrate a victory and not onely so but to excite their souldiers and encourage them to fight is most known and allowed by the usage of all nations to have that propriety in it and so might not unfitly be derived from the camp to the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or warfare God's service in the Temple both to celebrate their thanksgivings with this solemnity of greatest joy and transportation and also to quicken to stir up affections in the performance of such sacred Offices The first mention we find of it in Scripture is in consort with thunder from heaven Exod. 19.16 to solemnize and signifie the presence of God on Sinai and to raise a reverence in the people and withall to assemble them thither And that use of it for the calling assemblies as it is taken from the military custom of assembling all to battel unanimously by this sound so is it of God's own appointment Numb 10.2 and to that use I suppose are the trumpets designed which
quietly stilly without some opposition of the other And then comes in in the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul the Elective Faculty i. e. the Will betwixt them courted and sollicited by both as that which hath the determining casting voice if the beast can carry it if the sensual suggestions get the consent of the Will obtain the embrace have its carnal proposals yielded to then in the Apostles phrase lust conceives and within a while proceeds from consent to act bringeth forth sin but when the Spirit prevails when the Reason the Conscience the God within the is allowed to be heard when that chaste sober matronly Spouse gets the embraces the consent of the Will then the Spirit conceives and from thence spring all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scripture speaks of the fruits and productions of the Spirit You see now the competition the constant importunities and sollicitations the rivalry for thy soul not an action of moment or importance in thy life but the house is divided about it the spirit for one way and the flesh for another and that that prevails i. e. gets the Will of its side denominates the action and the action frequently and indulgently reiterated denominates thee either flesh or spirit either captive to the law of sin or obedient to the commands and dictates of Christ a carnal sinner or a spiritual disciple And then my brethren by way of Use 1. You see the answer to that hard probleme what is the reason and ground of the infiniteness of those punishments that await sinners in another world Here you have the oyl that maintains that accursed Vestal fire so much beyond Tulliola's or Pallas's Lamp in Licetus burning so many Ages under ground and not consumed I mean this competition in this Text the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the two infinites will you and that other we mention'd of life and death blessing and cursing set before us by God the leaving to our option whether of the two infinites we will have This and nothing but this hath made it most perfectly reasonable that Despisers should perish eternally that he that will contemn immortal life that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens St. Pauls contemporary calls it that eternity put into our hands by Christ and make his deliberate covenant with death that his immortal part may die eternally should be thought worthy as the Book of Wisd hath it to take his portion or part with it And then 2. O how much the more care and caution and vigilance will it require at our hands to keep guard over that one faculty that spring of life and death that fountain of sweet and poysonous water that of chusing or rejecting willing or nilling never to dispense those favours loosly or prodigally never to deny them rashly or unadvisedly but upon all the mature deliberation in the world Keep thy heart with all diligence the heart this principle of action keep it above all keeping for out of it are the issues of life Prov. 4.23 That when I would do good evil is present with me temptations of the carnal appetite to the contrary it matters little so I hold off my consent resist their importunity and that all the Devils in Hell are a whispering blasphemy within me it matters as little so I reject the suggestions Resist and he shall flie that he is loose to tempt this is my infelicity perhaps but not my guilt I and that mishap improved into a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this tempter a kind of donative of Heaven to busie my patience and exercise my vigilance to set out my Christian valour to make me capable of the victory first and then the crown the nations left to prove Israel Jud. 3.1 yea and to teach them war verse 2. at least such as before knew nothing thereof Only be sure that those Nations get not the upper hand to that purpose that they be not pamper'd and fed too high till they grow petulant and unruly that this jumentum hominis as St. Jerom calls it this Ass or beast-part of the man prove not the Rider's Master this is the greatest danger first and then reproach in the world which you will more discern if you proceed from the competition to the Competitors and consider who they are in us spirit and flesh God and Devil as in the Jews Barabbas and Christ my second particular 'T is none of the least of God's mercies among his dispensations of providence that the competition falls to be betwixt such persons so acknowledgedly distant and hugely contrary a Christ and a Barabbas the one so pretious and the other so vile the Prince of Peace and the Author of an Insurrection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour and a Destroyer had it been betwixt a Christ and a Nicodemus a Carpenters Son and a Rabbi or Ruler in Israel the choice might have been more difficult or the mistake more pardonable But so God loved the world such were the riches of his goodness to an infatuated rebellious people he sets before them a beautiful Christ and an odious foyl to make him more beautiful to make it impossible for them to be so mad as to refuse and finally to reject Christ that was on such grounds and in such company a suing and importuning for their favour none but a Barabbas to pretend against him that that notion had of him might serve instead of the fishes gall to recover the blind Tobits sight help the blindest natural man to discern somewhat tolerable if not desirable in the Christ that in so poor a choice an undervalued prejudg'd scandalous Jesus might have leave to be considered and owe a preferment aliâ—nis vitiis to the faults of the other though not virtutibus suis to any thing amiable or esteemable in himself The same oeconomy you may generally observe even from the first of Paradise to this day When our first Parents were the prize the Competitors were of somewhat a distant making God and the Serpent not the King of Heaven and one of his chief Courtiers God and an Archangel of light but God and a damned Spirit a black Prince and he but in very homely disguise but of a Serpent which though he were then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cedrenus out of some of the Antients will have it somewhat a taller and goodlier creature than now the Serpent is that his Legs be cut off yet the Text saith a beast for all that I and that beast branded for craft infamous for the subtilest creature and so not likely to prove the most honest and solicitous of their good and this cunning Pytho had made friends to speak contrary to his kind there was sure some sorcery in that and all this one would think was enough to have added authority to God by such a prejudg'd Competitor And just so was it to the Israelites at their coming out
Army once did and an Army of united prayers may do so again but the Eagle to a carkase the Night-raven to the funeral of a Consumptive Church and Monarchy an Hell from Heaven upon an abominable people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could the Tyrant Phalaris say He that is not made soâ—er by many sufferings is absolutely insensate And yet God knows out of this rock the greatest part of this Age seems to be hewed The thunder about our ears that could teach the most barbarous Nations to believe and tremble the breaking in of the Lions that disciplin'd the Assyrians in Samaria to seek out instruction in the manner of the God of the land 2 Kings 17. Gods using us as the Physician in the Epigram did the Lethargick Patient putting a Lunatick into the same room with him to dry-beat us is possible into sense and life again His proceeding to that great cure of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolving the habit of the body politick and to that end letting blood to a deliquium which Hippocrates resolves so necessary to abate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high full athletick health that is so dangerous in his Aphorisms the driving out into the field with Nebuchadnezzar which infused reason into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which untransform'd him again and raised up his eyes to an acknowledgment of him that liveth for ever Dan. 4. have God knows wrought the quite contrary on us wasted the seeds of natural piety within us erected Academies of Atheism endowed them with Schools and Professours where the art of it may be learned at a reasonable rate a young sinner of an ordinary capacity may within a few months observation set up Atheist for himself prophane scoff at the Clergy be very keen and witty upon Scripture have exceptions against the Service of the Church and all with as good grace as if he had serv'd and Apprentiship in Italy or at the feet of that great Master that Martyr of Atheism Vanninus He that at the breaking in of this torrent of misery upon the land had but walk'd in the counsel of the â—ngodly was but upon probation and deliberation whether he should be wicked or no that after some months when the waters began to turn into blood was yet advanced to a moderate proficiency a standing in the way of sinners and found it but an uneasie wearisome posture a standing upon thorns or flints is now fairly sate down in the chair of the Scorner or prophane Atheist in cathedrâ as a place of ease or repose can blaspheme without any regrets of a petulant conscience in cathedrâ as a seat of state prophanes with a better grace than he can do any thing else is become a considerable person upon that one account is valued among Lookers on by that only excellency and in cathedrâ again as a Professors chair a Doctor of that black faculty ready to entertain Clients to gather Disciples to set up an Independent Church of rational Blasphemers and being himself a complete Convert sufficiently approved to Satan to confirm and strengthen those puny Brethren that are not arrived to the accursed measure of that fulness fit them with Machiavels capacity for vast undertakings by that excellent quality of being wicked enough the want of which saith he hath been the undoing of the world And shall not God visit for this shall he not be avenged on such a Nation as this A wonderful and horrible thing is wrought in the land the judgments that were sent to awake have numni'd and petrefied us the fire in the bowels of this earth of ours hath turn'd us into perfect quarry and mine and as Diodorus tells us in Arabia the Ice and Crystal is congeal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power of Divine fire and not by cold so are these icy Crystal hearts of ours frozen by that fire from Heaven that shall one day set the whole Universe a melting But besides these Atheists of the first magnitude other inferiour pretenders there are that cannot shake off all apprehensions of all judgment to come but yet upon distant tamer principles can do Satans business as well for such trifles as this Text takes notice of the contraries to justice and continence they have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Marcus in Iren. that charnied shield from the Mother of the Gods which shall render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible to the Judge The judicature erected by Christ takes not cognizance of such moral breaches as these there nothing but infidelity proves capital or if the breaches of the First Table may be brought in collaterally under that head yet for these venial defailances against the Second this toy of circumventing our brethren of defiling the flesh as its consequent in S. Jude speaking evil of dignities Christ came to make expiation for such not to receive bills of indictment against them to be their Priest but not their Judge I remember a saying of Picus Mirandula That a speculative Atheist is the greatest monster but one and that is the practical Atheist And yet this is the darling of the carnal Fiduciaries that can help him to reconcile his grossest sins his any thing with Faith how well you will have leisure to see if you please to descend with me from the absolute to the relative view of the matter of S. Pauls Sermon and consider first the relation which it hath to the Text on which he preach'd it and that you shall see in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the faith on Christ and that is my next stage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The faith on Christ the phrase that some nice Observers have laid such weight on to denote the special act of justifying faith as 't is and affiance on Christ of a far higher pitch than either the believing Christ or believing in Christ and yet it seems those so despicable moral vertues those that so few think necessary and some have affirm'd destructive and pernicious to salvation are here brought in by S. Paul I hope not impertinently under this head justice and continence and judgment to come parts of a Sermon of the faith on Christ So 1 Cor. where St. Paul had fasten'd his determination chap. 2. to know nothing among them but Jesus Christ and him crucified in the very next chap. he charges them with sins of carnality strife envyingâ— factions in the 5. with Fornication or incest In the 6. with going to law before Infidels all these it seems the prime contrarieties to the faith or knowledge of the crucified Saviour Thus in St. James you may mark that works of charity and mercy are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religion ch 1.27 And being authorized from such great Apostles I shall not fear to tell you that the prime part of the knowledge and faith and religion of CHRIST the life and power of Christianity is the setting up and reigning of these vertues in our hearts
of the obligation to obedience in us Christians who injoy that light and are precluded those excuses of ignorance that a Jew might be capable of From whence I may sure conclude that the Ego autem of not retaliating or revenging of injuries for that is sure the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render resist not evil the strict precept of loving and blessing and praying for Enemies and the like is more clearly preceptive and so more indispensably obligatory to us Christians than ever it was to the Jews before And there you have one part of the Spirit of the Gospel in opposition to a first notion of the legal Spirit And by it you may conclude that what Christian soever can indulge himself the enjoyment of that hellish sensuality that of revenge or retributing of injuries nay that doth not practise that high piece of but necessary be it never so rare perfection of overcoming evil with good and so heap those precious melting coals of love of blessings of prayers those three species of sacred vestal fire upon all Enemies heads Nescit qualis spiritus He knows not what kind of spirit he is of But there is another thing observable of the Law and so of the Judaical Legal Spirit to wit as it concerned the planting the Israelites in Canaan and that is the command of rooting out the nations which was a particular case upon God's sight of the filling up of the measure of the Amorites sins and a judicial sentence of his proceeding upon them not only reveal'd to those Israelites but that with a peremptory command annext to it to hate and kill and eradicate some of those Nations Which case because it seldom or never falls out to agree in all circumstances with the case of any other sinful people cannot lawfully prescribe to the eradicating of any other though in our opinion never so great enemies of God until it appear as demonstrably to us as it did to those Israelites that it was the will of God they should be so dealt with and he that thinks it necessary to shed the blood of every enemy of God whom his censorious faculty hath found guilty of that charge that is all for the fire from Heaven though it be upon the Samaritans the not receivers of Christ is but as the Rabbies call him sometimes one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of blouds in the plural number and sons of fire yea and like the Disciples in my Text Boanerges sons of thunder far enough from the soft temper that Christ left them Ye know not what kind of spirit ye are of In the next place Elias Spirit was a Prophetick Spirit whose dictates were not the issue of discourse and reason but impulsions from Heaven The Prophetick writings were not saith St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive in an agonistick sense of their own starting or incitation as they were moved or prompted by themselves but as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were carried by the Holy Ghost not as they were led but carried when the Lord speaks who can but prophesie And so likewise are the actions Prophetick many things that are recorded to be done by Prophets in Scripture they proceed from some peculiar incitations of God I mean not from the ordinary or extraordinary general or special direction or influence of his grace cooperating with the Word as in the brest of every regenerate man for the Spirit of Sanctification and the Spirit of Prophecy are very distant things but from the extraordinary revelation of God's Will many times against the setled rule of duty acted and animated not as a living creature by a Soul but mov'd as an outward impellent a sphear by an intelligence and that frequently into eccentrical and planetary motions so that they were no further justifiable than that prophetick calling to that particular enterprize will avow Consequent to which is that because the prophetick office was not beyond the Apostles time to continue constantly in the Church any further than to interpret and superstruct upon what the Canon of the Scripture hath setled among Christians Christ and his Word in the New Testament being that Bath-Col which the Jews tell us was alone to survive all the other ways of Prophecy he that shall now pretend to that Prophetick Spirit to some Vision to teach what the Word of God will not own to some incitation to do what the New Testament Law will not allow of he that with the late Fryar in France pretends to ecstatical revelations with the Enthusiasts of the last age and Phanaticks now with us to ecstatical motions that with Mahomet pretends a dialogue with God when he is in an Epileptick fi◠sets off the most ghastly diseases I shall add most horrid sins by undertaking more particular acquaintance and commerce with the Spirit of God a call from God's Providence and extraordinary Commission from Heaven for those things which if the New Testament be Canonical are evaporate from Hell and so first leads captive silly women as Mahomet did his Wife and then a whole Army of Janizaries into a War to justifie and propagate such delusions and put all to death that will not be their Proselytes is far enough from the Gospel Spirit that lies visible in the New Testament verbum vehiculum spiritûs and the preaching of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is not infused by dream or whisper nor authorized by a melancholy or phanatick phansie and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knows not what kind c. In the third place Elias was the great precedent and example of sharp unjudiciary procedure with Malefactors which from the common ordinary awards on Criminals in that execution proceeded Trial and the Malefactor suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without attending the formalities of Law Of this kind two Examples are by Mattathias cited 1 Macab ii one of Phinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that zeal'd a zeal and in that run thorough Zimri and Cozbi and so as the Captain once answered for the killing the drowsie Sentinel reliquit quos invenit found them in unclean embraces and so left them And the variety of our interpretations in rendring of that passage in the Psalm Then stood up Phinehas and prayed in the Old and then stood up Phinehas and executed judgment in the New Translations may perhaps give some account of that action of his that upon Phinehas Prayer for God's direction what should be done in that matter God raised up him in an extraordinary manner to execute judgment on those offenders And the other of Elias in the Text and he with some addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In zealing the zeal of the Law called fire from Heaven upon those that were sent out from Ahazia to bring him to him And this fact of his by God's answering his call and the coming down of the fire upon
their own industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Leo in his Tacticks Will be more forward to undertake any valiant enterprize to recover that reputation which their Ancestors Cowardice and unworthy Carriage forfeited So doth it nearly concern the Son of a Bankrupt to set upon all the courses of Thrift and stratagems of frugality to get out of that hereditary poverty in which his Fathers improvidence had ingaged him Thus is it also in the poverty and bankrupt estate of the Soul they who come from prodigal Ancestors which have embezled all the riches of Gods mercy spent profusely all the light of nature and also some sparks out of the Scriptures and whatsoever knowledge and directions they meet with either for the ordering of their worship or their Lives spent it all upon Harlots turned all into the adoring of those Idol-gods wherein consists the spiritual Adultery of the Soul Those I say who are the stems of this ignorant profane Idolatrous root ought to endeavour the utmost of their powers and will in probability be so wise and careful as to lay some strict obligations on themselves to strive to some perfection in those particulars which their Ancestors fail'd in that if the Gentiles were perversly blind and resolutely peremptorily ignorant then must their Progeny strive to wipe off the guilt and avoid the punishment of their ignorance Now this ignorance of theirs being not only by Clemens and the Fathers but by Trismegistus in his Paemander defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophaneness an irrational sleep and drunkenness of the soul in summ an ignorance of themselves and of God and a stupid neglect of any duty belonging to either this ignorance being either in it self or in its fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wickedness of the soul and all manner of transgression The only way for us the Successors of these ignorant Gentiles â—o repair those ruins to renew the Image of God in our selves which their Idolatrous ignorance defaced must be to take the opposite course to them and to provide our remedy antiparallel to their Disease i. e. in respect of their simple ignorance to labour for knowledge in respect of the effects of their ignorance idolatry prophaneness and all manner of wickedness to labour for Piety and Repentance Briefly if their ignorance of God was an heinous sin and virtually all kind of sin then to esteem repentance the greatest knowledge to approve and second the force and method of S. Paul's argument to prescribe our selves what ever God commands For so here in this Chapter having discourst over their ignorance he makes that a motive of our repentance and that back't with a special Item from God Who now commands every man every where to repent We have heretofore divided these words and in them handled already the ignorance of the ancient Heathen which in the justice of God might have provoked him to have pretermitted the whole World of succeeding Gentiles We now come to the second part the mercy of God not imputing their ignorance to our charge whosoever every where to the end of the World shall repent And in this you must consider first Gods Covenant made with the Gentiles or the receiving them into the Church deduced out of these words But now commands for all to whom God makes known his commands are by that very cognizance known to be parts of his Church and with all these he enters Covenant he promiseth Salvation upon performance of the condition required by his Commands Repentance Secondly the condition it self in the last words to repent And then lastly the extent of both the latitude of the persons with whom this Covenant is made and from whom this condition is exacted all men every where And first of the first the Covenant made with the Gentiles or the receiving them into the Church noted in these words But now commands c. 'T is observable in our common affairs that we do not use to lay our commands on any but those who have some relation to us a King will not vouchsafe to imploy any in any peculiar service but those whom he hath entertained and by Oath admitted into his Court. And 't is the livery by which one is known to belong to such a Family if he be employed in either common or special service by the Master of it To express it more generally they are call'd natural members of a Kingdom who are tyed to Obedience to all laws or customs national who are engaged in the common burthens as well as priviledges the services as well as benefits of a Subject The Ecclesiastical Canons are meant and exhibited only to those who are either in truth or profession parts of the Church the Turk or Infidel profess'd is not honoured so much as to be bound to them The orders and peculiar Laws of a City or Country are directed to those who are either Cives or Civitate donati and our Oaths and obligations to these or these local Collegiate statutes argue us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be members of this or that foundation Now to whomsoever these Laws and commands do belong whosoever is thus entertained and admitted into services is partaker also of all advantages which belong to a member of a Family and is by Covenant to receive all emoluments in as ample a manner as any other of his quality And this briefly is the state of the Gentiles here in the Text who in that God commands them here to repent which is the law and condition of the New Testament are judged upon these grounds to be received into the Covenant of the New Testament and consequently made members of the Church For as once it was an argument that only Jury was Gods people because they only received his Commands and the Heathen had not knowledge of his Laws so now was it as evident a proof that the Heathen were received into his Church i. e. into the number of those whom he had culled out for Salvation because he made known his Ordinances to them entertained them in his service and commanded them every one every where to repent Appian observes in his Prooeme to his History that the Romans were very coy in taking some Nations into their Dominions they could not be perswaded by every one to be their Lords he saw himself many Embassadors from the Barbarians who came solemnly to give themselves up to the Roman greatness ambitious to be received into the number of their Dominions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the King would not receive such low unprofitable servants 'T was esteemed a preferment which it seems every Nation could not attain to to be under the Roman Government and commanded by the Roman Laws and there were many reasons if we may judge by the outside why the Gentiles should not be likely to obtain this priviledge from God to be vouchsafed his commands For first they had been neazled up in so many Centuries of ignorance
that undertaking sort of people the peremptory expounders of depths and prophecies In the mean time we have places enough of plain prediction beyond the uncertainty of a guess which distinctly foretold this blessed Catholick Truth and though Peter had not markt or remembred them so exactly as to understand that by them the Gentiles were to be preach'd to and no longer to be accounted prophane and unclean Act. x. yet 't is more than probable that the devil a great contemplator and well seen in prophecies observ'd so much and therefore knowing Christs coming to be the season for fulfilling it about that time drooped and sensibly decayed lost much of his courage and was not so active amongst the Gentiles as he had been his oracles began to grow speechless and to slink away before hand lest tarrying still they should have been turned out with shame Which one thing the ceasing of Oracles though it be by Plutarch and some other of the Devils champions refer'd plausibly to the change of the soyl and failing of Enthusiastical vapours and exhalations yet was it an evident argument that at Christs coming Satan saw the Gentiles were no longer fit for his turn they were to be received into a more honourable service under the living God necessarily to be impatient of the weight and slavery of his superstitions and therefore it concern'd him to prevent violence with a voluntary flight lest otherwise he should with all his train of oracles have been forced out of their coasts for Lucifer was to vanish like lightning when the light to lighten the Gentiles did but begin to appear and his laws were out-dated when God would once be pleased to command Now that in a word we may more clearly see what calling what entring into covenant with the Gentiles is here meant by Gods commanding them we are to rank the commands of God into two sorts 1. common Catholick commands and these extend as far as the visible Church 2. peculiar commands inward operations of the spirit these are both priviledges and characters and properties of the invisible Church i. e. the Elect and in both these respects doth he vouchsafe his commands to the Gentiles In the first respect God hath his louder trumpets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. xxiv 31 which all acknowledge who are in the noise of it and that is the sound of the Gospel the hearing of which constitutes a visible Church And thus at the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens had knowledge of his Laws and so were offered the Covenant if they would accept the condition For however that place Acts i. 25 be by one of our writers of the Church wrested by changing that I say not by falsifying the punctuation to witness this truth I think we need not such shifts to prove that God took some course by the means of the Ministry and Apostleship to make known to all Nations under Heaven i. e. to some of all Nations both his Gospel and Commands the sound of it went through all the earth Rom. x. 18 cited out of the xix Psal verse 4 though with some change of a word their sound in the Romans for their line in the Psalmist caused by the Greek Translators who either read and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else laid hold of the Arabick notion of the word the loud noise and clamour which hunters make in their pursuit and chase So Mark xiv 9 This Gospel shall be preached throughout the world So Mark xvi 15 To every creature Matth. xxiv 14 in all the world and many the like as belongs to our last particular to demonstrate Besides this God had in the second respect his vocem pedissequam which the Prophet mentions a voice attending us to tell us of our duty to shew us the way and accompany us therein And this I say sounds in the heart not in the ear and they only hear and understand the voice who are partakers as well of the effect as of the news of the Covenant Thus in these two respects doth he command by his word in the Ears of the Gentiles by giving every man every where knowledge of his laws and so in some Latine Authors mandare signifies to give notice to express ones will to declare or proclaim And thus secondly doth he command by his spirit in the spirits of the elect Gentiles by giving them the benefit of adoption and in both these respects he enters a Covenant with the Gentiles which was the thing to be demonstrated with the whole name of them at large with some choice vessels of them more nearly and peculiarly and this was the thing which by way of Doctrine we collected out of these words but now commands Now that we may not let such a precious truth pass by unrespected that such an important speculation may not float only in our brains we must by way of Application press it down to the heart and fill our spirits with the comfort of that Doctrine which hath matter for our practice as well as our contemplation For if we do but lay to our thoughts 1. the miracle of the Gentiles calling as hath been heretofore and now insisted on and 2. mark how nearly the receiving of them into Covenant concerns us their successors we shall find real motives to provoke us to a strain and key above ordinary thanksgiving For as Peter spake of Gods promise so it is in the like nature of Gods command which is also virtually a promise it belonged not to them only but it is to you and your children and to all that are afar off even as many as the Lord our God shall call Acts ii 39 From the first the miraracle of their calling our gratitude may take occasion much to enlarge it self 'T is storied of Brasidas in the fourth of Thucydides that imputing the Victory which was somewhat miraculous to some more than ordinary humane cause he went presently to the Temple loaded with Offerings and would not suffer the gods to bestow such an unexpected favour on him unrewarded and can we pass by such a mercy of our God without a spiritual Sacrifice without a daily Anthem of Magnificats and Hallelujah's Herodotus observes it is as a Proverb of Greece that if God would not send them rain they were to famish for they had said he no natural Fountains or any other help of Waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what God from above sent So saith Thucydides in the fourth of his History there was but one Fountain within a great compass and that none of the biggest So also was Aegypt another part of the Heathen World to be watered only by Nilus and that being drawn by the Sun did often succour them and fatten the Land for which all the Neighbours fared the worse for when Nilus flowed the Neighbouring Rivers were left dry saith