principally ordained for their need and for their good even to seek and obtain the pardon of their sins Or 2. Of all their Sabbaths and consequently of this The Jews are supposed to begin every day and consequently their Sabbaths at the evening in remembrance of the creation Gen. 1. 5. as Christians generally begin their days and Sabbaths with the morning in memory of Christs Resurrection 33 And the LORD spake unto Moses saying 34 Speak unto the children of Israel saying * Num. 29. 12. The fifteenth day of the seventh moneth shall be the feast of tabernacles q i. e. Of Tents or Booths or Arbours This feast was appointed principally to remind them of that time when they had no other dwellings in the Wilderness as it is expressed ver 43. and to stir them up to bless God aswell for the gracious conduct and protection then afforded them as for their more commodioâ—… and secure habitations now given them and secondarily to excite them to gratitude for all the fruits of the year newly ended which were now compleatly brought in as may be gathered from â—… 39. Eâ—…od 23. 16. Deut. 16. 13 14. See â—…n insâ—…nce of this fâ—…st 〈◊〉 8. 1â—… for seven dayes unto the LORD 35 On the first day shall be an holy convocation ye shall do no servile work therein 36 Seven dayes ye shall offer an offering r A several offering each day which is particularly described Numb 29. 13 c. made by fire unto the LORD * Ioh. 7. 37. 2 chron 7. 9. on the eighth day s Which though it was not one of the days of this feast strictly taken nor is it here affirmed to be so but on the contrary is expresly said to consist of seven days ver 34 39. nor did they dwell longer in Tabernacles yet in a larger sence it belonged to this feast and is called the great day of the feast Ioâ—… 7. 37. And so indeed it was as for other reasons so because by their removal from their Tabernacles into more fixed and comfortable habitations it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their introduction into and settlement in the land of Canaan which it was most fit and just they should acknowledge with such a solemn day of thanksgiving as this was shall be an holy convocation unto you and ye shall offer an offering made by fire unto the LORD it is a †Heb. day of restraint solemn assembly t Heb. a day of conclusion because it was the end of the feast Ioh. 7 37. or of restraint because they were restrained from servile work and obliged to attendance upon Gods worship or of detention because they were yet detained before the Lord and kept together for his service and not suffered to return to their tents till this was over and ye shall do no servile work therein 37 These are the feasts of the LORD which ye shall proclaim to be holy convocations to offer an offering made by fire unto the LORD a burnt-offering and a meat-offering a sacrifice u i. e. Another sacrifice to wit for a sin-offering as we shall find it Numb 29. 16 19 22 c. called by the general name a sacrifice because it was designed for that which was the principal end of all sacrifices to wit for the expiation of sin and drink-offerings every thing upon his day 38 Beside the sabbaths x i. e. The offerings of the weekly sabbaths by a Metonymy as the day is sometimes put for the actions done in it as Prov. 27. 1. 1 Cor. 3. 13. God will not have any sabbath sacrifice diminished because of the addition of others proper to any other feast And it is here to be noted that though other festival days are sometimes called sabbaths as here ver 39. yet these are here called the sabbaths of the Lord in way of contradistinction to other days of rest to shew that this was more eminently such than other feast-days which also sufficiently appears from the fourth Commandement of the LORD and beside your gifts y Which being here distinguished from free-will-offerings made to the Lord may seem to note what they freely gave to the Priests over and above their first-fruits and tithes or other things which they were enjoyned to give and beside all your vows and beside all your free-will-offerings which ye give unto the LORD 39 Also z Or rather surely as this particle is oft used For this is no addition of a new but onely a repetition of the former injunction with a more particular explication both of the manner and reason of the feast in the fifteenth day of the seventh moneth when ye have gathered in the fruit a Not the corn which was gathered long before but of their trees as vines olives and other fruit-trees which compleated the harvest whence this is called the feast of in-gathering Exod. 23. 16. of the land ye shall keep a feast unto the LORD seven dayes On the first day shall be a sabbath and on the eighth day shall be a sabbath 40 And ye shall take you on the first day the †Heb fruit boughs b Heb. the fruit i. e. fruit-bearing boughs or branches with the fruit on them as the word fruit seems to be taken 2 King 19. 30. Ezek. 19. 12. of goodly trees c To wit the olive myrtle and pine as they are mentioned Nehem. 8. 15 16. which were most plentiful there and which would best preserve their greenness or freshness branches of palm-trees and the boughs of thick trees d Fit for shade and shelter and willows of the brook e Which might do well to mix with the other and in some sort to bind them together And as they made their booths of these materials as is apparent from Nehem. 8. so it seems they did also carry some of these boughs in their hands as is affirmed by Iewish and other antient writers and ye shall rejoyce f Which joy they testified by feasting thanksgiving c. before the LORD your God seven dayes 41 And ye shall keep it a feast unto the LORD seven dayes in the year it shall be a statute for ever in your generations ye shall celebrate it in the seventh month 42 Ye shall dwell in booths g Which were erected in their cities or towns either in their streets or gardens or the tops of their houses Nehem. 8. 16. which were made flat and therefore were proper and fit for that use seven dayes all that are Israelites born shall dwell in booths 43 That your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt I am the LORD your God 44 And Moses declared unto the children of Israel the feasts of the LORD CHAP. XXIV 1 AND the LORD spake unto Moses saying 2 Command
and full of Corn shall when they are shaken with the Wind make a noise not unlike that which the tops of the Trees of 〈◊〉 sometimes make upon the like occasion Which Expressions as well as many others of the like Nature in the Prophets being applied to Christ are to be understood in a spiritual Sence of the great and happy Success of the Preaching of the Gospel and they of the city n The Citizens of Ierusalem which are here Synedochically put for the Subjects of this Kingdom shall flourish like grass of the earth o Shall both encrease in number that there may be mouths to receive the Meat provided and enjoy great Prosperity and Happiness 17 His Name p The Honour and Renown of his eminent Wisdom and Justice and Goodness Which agrees but very obscurely and imperfectly to Solomon who sâ—…ained the Glory of his Reign by his prodigious Luxury and Oppression and Apostacy from God into which he â—…ell in the latter part of his days †Heb. 〈◊〉 〈◊〉 shall endure for ever †〈…〉 his Name shall be continued q Or shall be Propagated or Transmitted to his Chilâ—… Which suits much better to Christ from whom we are called Christians than to Solomon as long as the Sun r Heb. 〈◊〉 the Sâ—… Either 1. Publickly and in the Face of the Sun Or. 2. Perpetually as a constant and inseparable Companion of the Sun as long as the Sun it self shall continue See before on v. 5. and * Gen. 12 3. 22. 1â—… men shall be blessed in him s Either 1. As a Pattern of Blessedness When any man shall with well to a King he shall say The Lord make thee like Solomon See on Gen. 22. 18. Or rather 2. As the Cause of it by and through his Merits and Mediation all nations shall call him blessed 18 Blessed be the LORD God the God of Israel who onely doth wondrous things t Who hath given to his People such a Glorious and excellent King and Governour and such wonderful Blessings as they do and shall enjoy under his Government 19 And blessed be his glorious name for ever and let the whole earth be filled with his glory u Heb. The whole Earth shall be filled with his Glory For this may be either a Prayer for or a Prophecy of the spreading of the true Religion in the Gentile-World Which evidently relates to Christ and his Kingdom Amen and amen 20 The prayers of David the son of Jesse are ended x This Psalm is called the last of David's Psalms which are called Prayers because they consist very much of Prayers Either 1. The last of that part or Book of the Psalms which reacheth from the beginning of the Psalms hitherto whereof the far greatest number were Composed by David and all of them digested into this Order the rest of which follow being Collected by some other holy Man or Men of God after David's Death and Composed part by David and part by other Prophets Or rather 2. The last Psalm which David Composed For this was done but a little before his Death of which see the first Note on this Psalm PSAL. LXXIII The ARGUMENT The Subject of this Psalm is the same with Psal. 37. concerning the promiscuous Carriage of God's Providence towards good and bad Men. ‖ Or a Psalm for Asaph A Psalm of Asaph a Or for Asaph the famous Musician to whom divers of David's Psalms were Committed as Psal. 50. 1. c. But because Asaph was not onely a skilful Musician but also was Divinely inspired and the Author of some Psalms as is manifest from 2 Chron. 29. 30. and the style of this Psalm may seem to be something differing from that of David it may be thought not improbable that Asaph was the Author or Pen-man of it 1. â—… TRuly b Or 〈◊〉 The beginning is abrupt and sufficiently â—…tes that he had a great conflict within himself about this Matter and that many doubts and Objections were raised in his mind concerning it But at last he breaks forth like the Sun out of a Cloud and having by God's Grace silenced and Conquered his scruples he lays down this following Conclusion God is good to Israel c Though he may sometimes seem negligent of and harsh and severe to his People yet if all things be considered it is most certain and another day will be made manifest that God is Really and Superlatively good i. e. Most kind and bountiful and a true Friend to them and that they are most happy in him and have no Reason to Envy sinners their present and seeming Felicity even to ‖ Or 〈◊〉 such as are †Heb. clean of 〈◊〉 of a clean heart d To all true Israelites who love God with their whole Heart and serve him in Spirit and Truth and uprightness See Iob. 4. 43. Rom. 2. 28 29. So this Clause limits the former and takes off a great part of the force of the Objection even all that concerns the Calamities which befel the profane or False-hearted Israelites which were vastly the greatest number of that People 2 But as for me e Yet I must acknowledge this with grief and shame concerning my self notwithstanding all my Knowledge of this Truth and my own Experience and Observation of God's gracious dealings with me and other good Men. my feet were almost gone f My Faith in God's Promises and Providence was almost overthrown by the force of this Temptation and I was almost ready to repent of my Piety v. 13. and to follow the example of ungodly Men. my steps had well nigh slipt g Heb. Were almost poured forth like Water upon the ground which is unstable and Runs hither and thither with great disorder and uncertainty till it be irrecoverably lost So was I almost Transported by my own unruly Passionâ—… into unworthy Thoughts of God and a sinful Course of Life 3 * 〈◊〉 21. 7. Psal. 37. 1. Jer. 12. 1. For I was envious at the foolish when I saw the prosperity of the wicked h I grudged and murmured at it and had a secret Desire to partake of their Delicates 4 For there are no bands in their death i They are not dragged to Death neither by the Hand and Sentence of the Magistrate which yet they deserve nor by any lingring and grievous Torments of Mind or Body which is the Case of many good Men but they enjoy a sweet and quiet Death dropping into the Grave like ripe Fruit from the Tree without any Violence used to them Compare Iob 5. 26. and 21. 13. but their strength is †Heb. Fat firm k Heb. and their strength is fat i. e. Sound and good the best of any thing being called Fat in Scripture as Gen. 41. 2. Dâ—…n 1. 15. And in their Life-time they have great Ease and Health and Content till they expire like a
by the sacrifices for any worth in them but onely in respect of Christ and that though all sins are not equal yet they are all expiated by one and the same price even by the blood of Christ. and two lambs of the first year for a sacrifice of * chap. 3. 1. peace-offerings 20 And the priest shall wave them g i. e. Some part of them in the name of the whole and so for the two lambs otherwise they had been too big and too heavy to be waved So it is a synecdochical expression with the bread of the first-fruits for a wave-offering before the LORD with the two lambs * Num. 18. 12 Deut. 18. 4. they shall be holy to the LORD †Heb. â—…o for the priests h Who had to themselves not onely the breast and shoulder as in others which belonged to the Priest but also the rest which belonged to the offerer because the whole Congregation being the offerer here it could neither be distributed to them all nor given to some without offence or injury to the rest 21 And ye shall proclaim on the self-same day that it may be an holy convocation i A Sabbath or day of rest called Pentecost which was instituted partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God or Siâ—…i as God had promised and of that admirable blessing of giving the Law to them at that time and forming them into a Commonwealth under his own immediate Government and partly in gratitude for the further progress of their harvest as in the Passeover they offered a thank-offering to God for the beginning of their harvest unto you ye shall do no servile work therein it shall be a statute for ever in all your dwellings throughout your generations 22 And * chap. 19. 9. when ye reap the harvest of your land thou k From the plural ye he comes to the singular thou because he would press this duty upon every person who hath an harvest to reap that none might plead exemption from it And it is observable that though the present business is onely concerning the Worship of God yet he makes a kind of excursion to repeat a former Law of providing for the poor to shew that our piety and devotion to God is little esteemed by him if it be not accompanied with acts of Charity to men shalt not make clean riddance of the corners of thy field when thou reapest * Deut. 24. 19. c. neither shalt thou gather any gleanings of thy harvest thou shalt leave them unto the poor and to the stranger I am the LORD your God 23 And the LORD spake unto Moses saying 24 Speak unto the children of Israel saying in the * Numb 29. 1. seventh month in the first day of the month shall ye have a sabbath a memorial of blowing of trumpets l i. e. Solemnized with the blowing of trumpets by the Priests not in a common way as they did every first day of every moneth Numb 10. 10. but in an extraordinary manner not onely in Ierusalem but in all the Cities of Israel This seems to have been instituted 1. To solemnize the beginning of the new year whereof as to civil matters and particularly as to the Jubilee this was the first day concerning which it was fit the people should be admonished both to excite their thankfulness for Gods blessings in the last year and to direct them in the management of their civil affairs 2. To put a special honour upon this moneth For as the seventh day was the Sabbath and the seventh year was a Sabbatical year so God would have the seventh moneth to be a kind of Sabbatical moneth for the many Sabbaths and solemn feasts which were observed in this more than in any other moneth And by this sounding of the trumpets in its beginning God would quicken and prepare them for the following Sabbaths as well that of atonement and humiliation for their sins as those of thanksgiving for Gods mercies an holy convocation 25 Ye shall do no servile work therein but ye shall offer an offering m What that was see Numb 29. 2 c. made by fire unto the LORD 26 And the LORD spake unto Moses saying 27 * chap. 16. 30. Num. 29. 7. Also on the tenth day of this seventh month there shall be a day of atonement it shall be an holy convocation unto you and ye shall afflict your souls n With fasting and bitter repentance for all especially their national sins among which no doubt God would have them remember their sin of the golden Calf For as God had threatned to remember it in after times to punish them for it Exod. 32. 34. so there was great reason why they should remember it to humble themselves for it and offer an offering made by fire unto the LORD 28 And ye shall do no work in that same day for it is a day of atonement to make an atonement for you before the LORD your God 29 For whatsoever soul it be o Either of the Jewish Nation or Religion Hereby God would signifie the absolute necessity which every man had of Repentance and Forgiveness of sin and the desperate condition of all impenitent persons that shall not be afflicted in that same day * Gen. 17. 1â—… he shall be cut off from among his people 30 And whatsoever soul it be that doth any work in that same day the same soul will I destroy from among his people 31 Ye shall do no manner of work it shall be a statute for ever throughout your generations in all your dwellings 32 It shall be unto you a sabbath of rest and ye shall afflict your souls in the ninth day of the month at even from even unto even shall ye †Heb. rest celebrate your sabbath p This clause seems to be added to answer an objection how this day of atonement could be both on the tenth day ver 27. and on the ninth day here The answer is it began at the evening or close of the ninth day and continued till the evening or close of the tenth day and so both were true especially if you consider that the Jews did take in some part of the sixth days evening by way of preparation for the Sabbath and therefore would much more take in a part of the ninth day to prepare and begin the great and solemn work of their yearly atonement And this clause may be understood either 1. Of this particular Sabbath called here your Sabbath in the singular number possibly to note the difference between this and other Sabbaths for the weekly Sabbath is oft called the Sabbath of the Lord because that was in a special manner appointed for the praising honouring and serving of God and celebrating his glorious works as also the other Sabbaths here mentioned were whereas this was
peâ—… saluted him b Heb. asked him of Peace i. e. if he were in peace Peace being commonly put for Health and Prosperity 16 And the six hundred men appointed with their weapons of war which were of the children of Dan stood by the entring of the gate 17 And the five men that went to spy out the land went up and came in thither c To wit into the House and that part of it where those things were and took the graven image and the ephod and the teraphim and the molten image and the priest stood in the entring of the gate d Whither they had drawn him forth that they might without noise or hindrance take them away with the six hundred men that were appointed with weapons of war 18 And these e To wit the five mentioned v. 17. went into Micahs house and fetched the carved image the ephod and the teraphim and the molten image then said the priest unto them What do ye f What do you mean to do I hope you will not do so Impious and Injurious an action 19 And they said unto him Hold thy peace lay thy hand upon thy mouth g i. e. Be silent as this Phrase is used Iob 21. 5. and 29. 9. and 40. 4. Prov. 30. 32. The same thing repeated in other words and go with us and be to us a father and a priest h See on Iudg. 17. 10. Is it better for thee to be a priest unto the house of one man or that thou be a priest unto a tribe and a family i To wit a tribe that is and being oft put for that is a family For it is certain this was not an expedition of the whole tribe which numbred 64000 men Num. 26. 43. but only of one family which it seems were more vexed with the Philistines or Amorites and therefore resolved to seek new habitations at a great distance from them And after this time we find the Body of the Danites in their old and proper portions in Sampson's time which though placed before this was long after it in Israel 20 And the priests heart was glad k Being wholly governed by his own Interest and making all his obligations of Justice and Gratitude give place to it But it is not strange if he who was before perfidious to God should prove so to men and he took the ephod and the teraphim and the graven image and went in the midst of the people l i. e. Among the People or properly in the midst both for the greater security of such precious things and that Micah might not be able to come at him either to injure or upbraid him and it may be because that was the place where the Ark used to be carried 21 So they turned and departed and put the little ones and the cattel and the carriage before them m For their greater security if Micah should pursue them 22 ¶ And when they were a good way from the house of Micah the men that were in the houses near to Micahs house were gathered together and overtook the children of Dan. 23 And they cried unto the children of Dan and they turned their faces and said unto Micah What ails thee ‡ Heb. that thou art gathered together that thou comest with such a company 24 And he said Ye have taken away my gods which I made n So far was he besotted with Superstition and Idolatry that he esteemed those gods which were man's work But he could not be so stupid as to think these were indeed the great Iehovah that made Heaven and Earth but only a lower sort of gods by whom as Mediators he offered up his Worship unto the true God as it is manifest divers of the Heathens did and the priest and ye are gone away and what have I more o I value nothing I have in comparison of what you have taken away Which zeal for Idolatrous trash may shame multitudes that call themselves Christians and yet apparently value their Worldly conveniences more than all the concerns even of the true Religion and of their own Salvation and what is this that ye say unto me What aileth thee 25 ¶ And the children of Dan said unto him Let not thy voice p The complaints and reproaches be heard among us lest ‡ Hebr. bitter of soul. angry fellows q The Soldiers who are in themselves sharp and fierce and will soon be enflamed by thy provoking words run upon thee and thou lose thy life r Which notwithstanding all thy pretences thou dost value more than thy Images as indeed appeared from his following practice with the lives of thy houshold 26 And the children of Dan went their way and when Micah saw that they were too strong for him he turned and went back unto his house 27 And they took the things which Micah had made and the priest which he had and came unto Laish unto a people that were at quiet and secure and they smote them with the edge of the sword and burnt the city with fire s Not wholly but in a great measure to strike the greater terror into the Inhabitants and to make their conquest of the place more easie 28 And there was no deliverer because it was far from Zidon and they had no business with any man and it was in the valley that lieth by Beth-rehob t A place near Libanus and Hamath of which see Numb 13. 21. Ios. 19. 28. and 21. 31. Iudg. 1. 31. and they built a city and dwelt therein 29 And they called the name of the * â—…osh 19. 47. city Dan after the name of Dan their Father u That it might be manifest that they belonged to the tribe of Dan though they were seated at a great distance from them even in the most-Northerly part of the Land whereas the lot of their tribe was in the Southern part of Canaan who was born unto Israel howbeit the name of the city was Laish at the first 30 ¶ And the children of Dan set them up the graven image x Having succeeded in their expedition according to the prediction which as they supposed they had from this Image they had a great veneration for it and Jonathan the son of Gershom the son of Manasseh he and his sons were priests to the tribe of Dan until the day of the captivity of the land y Either 1. When the Ark and the Israelites were taken captives by the Philistines 1 Sam. 4. 10 11. Though there is no mention of any who were then taken captives or that the Philistines did pursue the Victory and Conquer the Land at that time for their Victory was quickly damped and turned to Mourning 1 Sam. 5. Or 2. After that time when the Philistines slew Saul and Ionathan and discomfited the whole Host of Israel and made the rest of the People flee out of their Cities
because the Sence of it is agreed the onely difference being about the manner and ground of the Phrase The learned Reader may see more upon this place in my Latin Synopsis 10. The righteous shall rejoyce when he seeth the vengeance * i. e. The Vengeance of God upon his implacable Enemies not simply for himself but for the Blessed Effects of it The Vindication of God's Honour and the Deliverance of himself and of all good Men. he shall wash his feet in the blood of the wicked ‖ i. e. There shall be so great a slaughter of his Enemies that he might if he so pleased wash his Feet in their Blood See the same or like Expressions Psal. 68. 23. Isa. 63. 3. Revel 14. 20. 11. So that a man shall say Verily there is †Heb. Fruit of the c. a reward for the righteous verily he is a God that judgeth in the earth †And these Administrations of God's Providence shall be so Evident and Convincing that not onely good Men shall be sensible thereof but any man that sees them yea even such as were apt to Dispute or doubt of Gods Providence shall upon this Eminent occasion break forth into such Exclamations as this Now I see that Religion is not a Vain and unprofitable thing and that there is a God who doth now observe and Govern and when he sees fit judgeth the Inhabitants of the Earâ—…h and will hereafter judge the whole World in righteousness and Recompence every man according to his Works PSAL. LIX THE ARGUMENT The Matter and design of this Psalm is the same in general and for Substance with the former to wit a Declaration of the Cruelty and Treachery of his Enemies and a Prayer to God to deliver him out of their hands To the chief musician ‖ Or destroy not a Golden Psalm of David Al-taschith Michtam of David * 1 Sam. 19. 11. Psal. 57. Tit. when Saul sent and they watched the house to kill him 1. * Psal. 18. 48. DEliver me from mine enemies a He chiefly understands Saul but speaks in the plural Number out of Reverence to his King and that he might as far as he could in Truth derive the Envy and Hatred of these odious Practises upon those that were about him as he doth 1 Sam. 26. 19. and elsewhere O my God †Heb. set me on high defend me from them that rise up against me 2 Deliver me from all the workers of iniquity and save me from bloody men 3. For lo they lye in wait for my soul the mighty are gathered against me not for my transgression nor for my sin O LORD b Without any Provocation or Cause given them by me I am a sinner before thee O Lord but I have done them no injury 4. They run c To and fro first to receive Saul's Commands and then to Execute them with all speed and Diligence and prepare themselves d Or dispose themselves here and there round about my House that they may Catch me when I go out of it without my fault awake †Heb. to meet me to help me e Heb. to meet me as I come abroad and to Conduct me away with Safety and behold 5. Thou therefore O LORD God of hosts the God of Israel f A God in Covenant with all true Israelites whom thou hast promised to Protect and Bless awake to visit all the heâ—…then g Or these Heathen or Gentiles Who though they are called and accounted Israelites by their Birth yet in Truth and in their Dispositions and manners are meer Heathens and Barbarians In which respect such Men are elsewhere called Strangers Psal. 54. 3. Men of Sodom and Gomorrah Isa. 1. 10. and as Ethiopians Amos 9. 7. As among us ungodly Christians are oft called Iews or Turks or Heathens be not merciful h For indeed thou canst not with thine Honour nor according to thy Word be merciful to any such incorrigible Offenders to any wicked transgressors i Or perfiâ—…ious Transgressors such as persecute me and other good Men out of Malice and against their now Consciences which tell them that I am innocent and with Pretences of Friendship He might well pray so Vehemently against such not onely for his own Preservation but for the just and necessary Vindication of God's Honour and for the publick good of Mankind whose common Interest it was that such vile Miscreants should be taken out of the way Selah 6. They return at evening k After they have been busie all day Either in Plotting against me or in hunting after me in the Evening when they should Compose themselves to rest they return to their old Trade of Watching for me Which they did at this time all the Night long 1 Sam. 19. 11. they make a noise like a dog l Either when he is Hungry and pursuing his prey and howls for Meat Or when he is enraged and Grins and Snarles where he cannot or dare not Bite and go round about the city m When they did not find him in his own House they sought for him in other Houses and parts of the City where they supposed him to lurk 7. Behold they belch out n Or they your forth to wit Words for what else should come out of the Mouth Even sharp and bitter Words as the next Clause explains it abundantly and Vehemently as a Fountain doth Waters as this Word signifies See Prov. 15. 28. Ier. 6. 7. with their mouth swords o i. e. Words as keen and mischievous as Swords as Psal. 55. 21. and 57. 4. are in their lips for * Psal. 10. 11. 73. 11. 94. 7. who say they doth hear p David doth not hear us Either to discover and so to prevent our Plots or to punish us for them and God either doth not hear or not Regard what we say and do against David And therefore we may speak and Act what we think fit 8. But thou O LORD * Psal. 2. 4. 37. 13. shalt laugh at them q Disappoint their high Confidences and hopeful Designs ' and then deride them and make them Ridiculous and Contemptible to others thou shalt have all the heathen in derision 9. Because of his strength r i. e. Saul's strength Because he is too strong for me Or rather O my strength as it is v. 17. And all those Antient and venerable Translators the LXX and Chalde and Vulgar Latin render it my Strength In the Hebrew it is his Strength i. e. David's For David speaks of himself in the third Person as he oft doth And such sudden Changes of Persons are usual both in these poetical Books as hath been noted before and elsewhere as Dan 9. 4. Mich. 1. 2. will I wait upon thee for God is †Heb. my high place my defence 10. The God of my mercy s i. e. The Giver of all
frequently abused and polluted and wasted and now at last utterly demolished It is not strange that such considerations as these did fill the Psalmists mind with amusement and sad and perplexing thoughts Nor doth the Psalmist accuse or upbraid God herewith but onely useth it as an argument to move God to repair and restore their decayed state that they might live to praise and serve and glorify him and not be such useless and insignificant Creatures as now they were in this forlorn estate of things and as they should be if they should go into the place and state of the dead before the restitution of their broken State and Kingdom 48 * Psal. 49. 9. What man is he that liveth and shall not see death o All men at their best estate are mortal and miserable Kings and People must unavoidably die by the condition of their natures and therefore Lord do not increase our affliction which of it self is more than enough neither proceed in these violent courses upon us who without such severity must perish of and from our selves shall he deliver his soul from the hand of †Heb. 〈◊〉 the grave Selah 49 Lord where are thy former loving kindnesses which thou * 2 Sam. 7. 15. Isal. 55. 3. swarest unto David in thy truth p Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn and sometimes performed unto David and his Family and Kingdom 50 Remember Lord the reproach of thy servants how I q i. e. We thy servants as he now said our King and his people of whom he speaks as of one person as is very usual in holy Scripture Or the Psalmist sheweth how particularly and passionately he resented those reproaches which were cast upon their King and Kingdom as if they were cast upon himself * Numb 11. 12. do bear in my bosom r This phrase may denote either first the multitude of these reproaches things being said to be given or recieved into a mans bosom which are given or received in great plenty as Isa. 65. 6. Luke 6. 38. Or secondly their grievousness that they pierced him to the very heart which is sometimes called the bosom as Eccl. 7. 9. the reproach of all the mighty people s Of the great Potentates and Princes of the World who now reproached the House of David with their vain and confident boasting of the everlastingness of their Kingdom which was now in a desperate and lost condition Or all the reproaches of many people 51 Wherewith thine enemies have reproached O LORD wherewith they have reproached the footsteps of thine anointed t Or of thy Messiah By whom he seems to understand either first the Kings of Iudah the singular number being put for the plural and by their footsteps may be meant either their ways or actions and the sad consequences thereof or the traces or memorials of their antient splendor and dominion wherewith they now upbraid them Or rather secondly the Messiah most properly and eminently so called of whom not onely many Christians but the Chaldee Paraphrast and the Hebrew Doctors understand this place And this suits very well both with the singular number here used which points at one particular and eminent person anointed by God to be the King of his People and with the matter and occasion of this Psalm For it was universally believed by the Jews that the Messiah should come of the Seed of David and that by him the antient glory and power of Davids House should be revived and vastly increased And this coming of the Messiah the Jews did continually expect for a long time together before he did come and supported themselves therewith under all their Calamities All which being well known to many of the Heathens they reproached the Jews with the vanity of this belief and expectation And by the footsteps of the Messiah he may understand his coming as by the feet or footsteps of Ministers Isa. 52. 7. their coming and bringing the Gospel with them is understood 52 Blessed be the LORD u Let thine Enemies reproach thee and thy promises concerning the sending of the Messiah and the deliverance of thy people by his hand I do and will heartily bless and praise thee for them and encourage my self with them not doubting but thou wilt consider and take away all our reproaches and in thine own due time which is the best send him who is the consolation and expectation of Israel and the desire of all Nations for evermore Amen and Amen PSAL. XC ‖ Or a Prayer 〈◊〉 â—… Psalm 〈◊〉 〈◊〉 A Prayer of Moses the man of God a Who considering that terrible but righteous sentence of God concerning the cutting off all that sinful Generation in the Wilderness of which see Numb 14. takes that occasion to publish these Meditations concerning mans mortality and misery in this life which might be useful both to that and to all succeeding Generations 1 LORD thou hast been our dwelling-place †〈…〉 in all generations b Although we and our Fathers for some Generations have had no certain and fixed Habitation but have been strangers in a land that was not ours and afflicted for four hundred years according to thy Prediction Gen. 15. 13. and although we now are and have been for some time and still are like to continue in a vast howling Wilderness having no Houses but dwelling in Tents and wandring from place to place we know not whither yet thou O Lord hast fully supplyed this want and hast been in stead of and better than a dwelling place to us by thy watchful and gracious Providence over us in all places and exigences And this is a very proper Preface to this Psalm to intimate that all the following miseries were not to be imputed to God but unto themselves who by their own sins had brought these mischiefs upon themselves 2 Before the mountains c Which he mentions as the most fixed and stable part of the Earth were brought forth or ever thou hadst formed the earth and the world d i. e. From Eternity which is frequently described in this manner as Prov. 8. 25 26. Ioh. 17. 24. Eph. 1. 4. because there was nothing before the Creation of the World but Eternity And thus the words here following do explain it And this Eternity of God is here mentioned partly that men by the contemplation thereof might be wrought to a deeper sence of their own frailty and nothingness which is the foundation of humility and of all true piety and to a greater reverence and admiration of the Divine Majesty and partly for the comfort of Gods people who notwithstanding all their present miseries have a sure and everlasting refuge and portion even from everlasting to everlasting thou art God e Or thou art the strong God Thou hadst thy power and all thy perfections not by degrees as
Solomon but whether before his Fall or after his Repentance is not easie to determine nor necessary to be known 2 Let him kiss me with the kisses of his mouth c The beginning of this Book is abrupt and may seem disorderly but is very sutable to and usual in Writings of this nature wherein things are not related in an historical and exquisite order but that which was first done is brought in as it were accidentally after many other passages as we see in Homer and Virgil and in the Greek and Latine Comedians These are the words of the Spouse as all acknowledg wherein the breatheth forth her passionate Love to the Bridegroom whom she doth not name but only intimate by the Pronoun Relative him which is here put without and for the antecedent as Psal. 87. 1. 114. 2. Iohn 20. 15. Which manner of Expression she useth because it was needless to name him as being so well known to the person or persons to whom she speaks and being the only person who was continually in her thoughts and speeches By kisses which were the usual tokens of Love and good-will she means nothing else but the communications and manifestations of his Love and favour to her as the following clause explains this his Graces and comforts breathed into her from the mouth and Spirit of Christ. * Ch. 4. 10. for †Heb. thy â—…oves thy love d This sudden change of the person is frequent especially in such pathetical discourses First she speaks of him as absent and at a distance but speedily grows into more acquaintance with him and by ardent desire and faith embraceth him as present is better than wine e Than the most delicious meats or drinks or than all sensual delights this one kind being Synecdochically put for all the rest as it is Esth. 5. 6. Iob 1. 13. Prov. 9. 2. Eccl. 2. 3. 3 Because of the favour of thy good ointments f Because of those excellent Gifts and Graces of Gods Spirit wherewith thou art replenished and which flow from thee upon thy Members thy name g Either 1. Thou thy self Names being oft put for Persons as Act. 1. 15. Rev. 3. 4. Or rather 2. Thy same or report the very mention of thee and all those things by which thou makest thy self known to men thy Word and particularly thine offers and promises of Pardon and Salvation made to sinners and all thy works both ordinary and miraculous especially that great work of Redemption is as ointment poured forth h Most lovely and acceptable and refreshing therefore do the virgins i Called the companions of the Bride Psal. 45. 14. particular believers who are called Virgins 2 Cor. 11. 2. Rev. 14. 4. who have their senses exercised to perceive this sweetness and fulness of Christ. love thee 4 * Joh. 6. 44. Draw me k By thy Grace and holy Spirit effectually enclining my Heart to come unto thee as this Phrase implies Ier. 31. 3. Hos. 11. 4. Ioh. 6. 44 45. As thou hast outwardly called and invited me so do thou inwardly move me who am naturally averse and backward to follow thee we l Both I thy Spouse and the Virgins my Companions And this change of numbers teacheth us that the Spouse in this Book is one great Body consisting of many Members of whom therefore he speaks somtimes in the singular and sometimes in the plural number will run after thee m Will follow thee readily and chearfully and swiftly which is opposed to her former sluggishness and listlesness We will not receive thy Grace in vain but will improve it and cooperate with it and stir up all our strength to serve and obey thee the king n Christ my Husband and Lord the King of his Church as he is oft called the King of Kings c. * Ps. 45. 14 15. hath brought me o Heb. hath caused me to come by drawing me as I desired He hath answered my Prayer into his chambers p Where I may most freely and familiarly converse with him and enjoy him He hath taken me into intimate communion with himself These Chambers seem to note either 1. Those heavenly Mansions into which Believers are sometimes said to be brought even in this Life as Eph. 2. 6. because they have a lively Faith and well grounded Hope and Assurance and some comfortable foretasts of that blessed State Or rather 2. Those places and conditions upon Earth in which they enjoy the special favor and fellowship of God in Christ as the publick Assemblies in which Christ is in a peculiar manner present Mat. 18. 20. where his Word and Ordinances are dispensed and where he poureth forth his Spirit and Blessings and speaks great Peace and gives forth his Loves unto his People Yea even the private Closets wherein Believers enjoy much of Christ by Prayer and Praise and Reading and Meditation are such Chambers also For it is not the Place but the State or Priviledge which is here signified and which is considerable we will be glad and rejoice in thee q Or For thee in or for thy Love and Favour to us which is the principal cause of our Joy we will remember r Or commemorate or celebrate This shall be the matter of our Thoughts and Discourses thy love more than wine ‖ Or they love thee uprightly the upright s Those chaste and sincere Virgins mentioned v. 3. who are here opposed to hypocritical Professours love thee 5 I am black t It might be objected who art thou that thou shouldst have or pretend to such a Royal Bridegroom and such Honours and Favours To this the Church answers I confess as to my self and outward appearance in the Eyes of the World I have not that Pomp and Beauty which Men admire but am black contemptible and deformed both for my own Infirmities and Disorders and for the scandals of some of my own Members and for the Reproaches and Persecutions of worldly men She alludes to the complexion of Pharaoh's Daughter who was black but comely u Yet I am glorious withiâ—… Psal. 45. 13. and comely through the Beauty which my Husband hath put upon me by his Graces and Blessings conferred upon me such as Justification and Sanctification c. O ye daughters of Jerusalem x By which she understands particular Believers whose Mother Jerusalem is called Gal. 4. 26. who had joined themselves to her especially young Converts and weak Christians who were startled and oâ—…ended at the contemplation of her blackness as the tents of Kedar y i. e. Of the wild Arabians the Posterity of Kedar Gen. 25. 13. who dwelt in Tents which were black and uncomely both in themselves and by the injuries of the weather to which they were constantly exposed as the curtains of Solomon z As the Hangings wherewith Solomons House was furnished which none can doubt that
my God h This clause is to the same purpose save only she varies the expression q. d. Yea I do it with my whole Soul for he hath clothed me with the garments of salvation i With Salvation as with a garment so in the next with righteousness as with a Robe the meaning is the Salvation that God will work for me will render me as beautiful and considerable as they are that are clothed with the richest garments as Bridegrooms usually are and Brides with their Jewels or as venerable as Kings in their Princely Robes my Sac-cloath will now be turned into Robes or I shall be compassed about with glory as garments do compass the body he hath covered me with the robe of righteousness k i. e. Either with the fruits and effects of his Love and many Favours to the Church in which sense Righteousness is taken Psa. 112. 3 4 9. comp with 2 Cor. 9. 9. and chap. 51. 6 8. she should see the Righteousness of God in fulfilling all these promises Or that Righteousness of Christ imputed to us which we are said to put on Rom. 13. 14. or those graces imparted to us and acted in an holy life as a bridegroom †Heb. deâ—…keth as a priest decketh himself with ornaments and as a bride adorneth herself with her jewels 11 * Chap. 45. â—… For as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth l By this and the other Metaphor he shews not only the reviving of the blessings of the Church after they had been as it were dead in the winter of affliction but the great plenty and abundance of blessings that should break forth that which had been as a wilderness shall be as a Paradise pointing at the effects of his grace and bounty so the Lord GOD will cause righteousness m i. e. His great work of Salvation shall break out and appear and praise n As the natural product and fruit of it his own glory being the Principal end of making his Righteousness to appear and manifest its self to spring forth before all Nations o These things will not be done in a Corner but will be eminently conspicuous in the sight of all the world for which purpose those Hymns penned by the godly will ever be famous in the Churches of Christ to all ages as of Moses Hannah Mary Zechary Simeon c. CHAP. LXII 1 FOR Zions p viz. The Churches sake Sion and Ierusalem being both put for the Church Heb. 12. 22. sake will I not hold my peace q These seem to be the words of the Prophet strongly resolving notwithstanding all difficulties to solicit God for the Churches happiness and constantly excite to the belief of it by his Preaching though it were long ere it came for Isaiah lived near 200 years before this was accomplished but his Prophecy lived and the tenour of it was continued by other Prophets whom the Lord stirred up to be still establishing his people till this Salvation was wrought his meaning might be as long as he lived he would never hold his peace or he might include himself among those who should be then alive as Paul doth among the other Saints 1 Thess. 4. 17. we which are alive Thus may we also include God speaking these words as some would have it viz. By the mouth of Isaiah and other of his holy Prophets that never held their peace till they saw this blessed state of the Church appear and for Jerusalems sake I will not rest until the righteousness r With reference to the Babylonians understand it of the Righteousness of God who hath promised his people deliverance and he must be Righteous and so understand Salvation before or rather the vindicating of his people's cause in the Eyes of the Nations by the ruin of the Babylonians he will shew that his people have a Righteous cause or with reference to the Church till Christ who is her Righteousness shall appear and be manifested in the Gospel thereof go forth as brightness s Clearing up their miserable and dark estate which the Church might be supposed to be in before Christ's coming with much joy and happiness and the salvation thereof as a lamp that burneth t And to that purpose is set up where it may be seen continually to signify how eminently conspicuous this prosperous estate of the Church should be among the Nations and as it may particularly relate to revealing of Christ unto the world 2 And the Gentiles shall see thy righteousness u See what is said in the foregoing verse some read thy Iust One viz. Jesus Christ. and all kings x Those that were wont to scorn thee shall now be taken with the admiration of thy Glory thy glory and * Ch. 65. 15. see ver 12. thou shalt be called by a new name which the mouth of the LORD shall name y Not the seed of Abraham or the Children of Israel but of God that whereas they were by nature the Children of Wrath now by Grace they shall be the Children of God Or another Name as it is said of Tongues Compare Mark 16. 17. with Acts 2. 4. Or a Name the honour whereof shall make them famous as Gen. 11. 4. they shall be called Christians Or The Church shall be more renowned then ever both in respect of her condition and so called Hephzi-bah and of her Relation and so called Beulah and this new name the Lord gives them accordingly ver 4. 3 Thou shalt also be a * Zech. 9. 16. crown of glory z An Expression to set forth the dignity of her state in the hand of the LORD a i. e. Either as placed upon thee by God's hand that he will dispose of or dispense to thee an usual form of speech in Scripture as Hag. 1. 1. by the hand of Haggai so Mal. 1. 1. Or In the hand of God He shall so manage thine honourable estate that thou shalt be a Crown a Credit and Honour to him and so the word Crown may be used for any kind of ornament or matter of Honour Or preserved and defended by Gods Hand a Phrase that expresseth it to be out of all danger as to put a Mans Life in his hands is to expose it to dangers Iudg. 12. 3. 1 Sam. 19. 5. 28. 21. and a royal diadem b The same thing with the former for substance Or the royal Priesthood whereof the Apostle speaks 1 Pet. 2. 9. in the hand of thy God 4 * Hos. 1. 10. 1 Pet. 2. 10. Thou shalt no more be termed Forsaken c As a Woman forsaken by her Husband contemptible and of low esteem * Ch. 54. 67. neither shall thy land d i. e. The Inhabitants of the Land a Metonymy of the Subject any more be termed desolate e Though it
this people not for their immoralities or lewd lives but for their errors and superstitions in Divine Worship Other sins provoke God to wrath but those of this nature alone are enough to ruine Souls and Nations that wherein I delighted not 13 Therefore thus saith the Lord God u You sinned deliberately chusing sinful courses the things which I hated which are here as often expressed by a Meiosis called the things in which God delighteth not In matters of Worship we ought to chuse nothing wherein God delighteth not and reason as well as Scripture will assure us he can delight in nothing of that nature which himself hath not directed It is observable that ruine is here threatned to this people not for their immoralities or lewd lives but for their errors and superstitions in Divine Worship Other sins provoke God to wrath but those of this nature alone are enough to ruine Souls and Nations Behold my servants shall eat but you shall be hungry x As there are a party amongst you who instead of serving God are the Servants of men in complying with Idolatry and superstition so I have some Servants amongst you who have distinguished themselves by keeping close to my institutions from the rest of you I will distinguish them from you in the dispensations of my Providence those that have eat bread at their Idol Feasts shall be hungry my people that would not do so they shall have enough those who have furnished a drink-offering to Meni or that number of Idols shall want that drink by which they have so prophaned my name but my Servants from whose mouths you pull'd the drink because they would only furnish a drink-offering to me they shall drink My Servants whom now you make to mourn and upon whom you pour shame and contempt shall rejoice and you shall be ashamed you that now rejoice and shout while my Servants that cannot comply with you are afflicted and by you made to mourn you shall cry for sorrow and houl through vexation whiles my Servants who keep close to my institutions shall sing for joy of heart Those who in an hour of Persecution for Religion can have patience under the Enemies Triumphs and Rage will find that the Rod of the wicked shall not alwaies rest upon the lot of the righteous Behold my servants shall drink but you shall be thirsty Behold my Servants shall rejoice but ye shall be ashamed 14 Behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart and shall houl for vexation of Spirit ‖ Breaking 15 And ye shall leave your name for a curse unto my chosen y Your name shall rot as Pâ—…ov 10. 7. or only be used when men would curse others saying let them be made like such persons as the names of Leah and Racâ—…el Ruth 4. 11. and others of Gods Servants were used in blessing so your names shall only be used in cursing or when men will curse themselves they shall use your names as examples of the eminent wrath of God upon sinners for the Lord God shall slay thee z For you shall not perish by an ordinary hand but by the hand of the Lord God and as is the God so is his justice so is his strength yea God himself shall look upon your name as accursed and not suffer his people to be called by it they shall not be called Iews but Christians Acts 11. 26. The Children of God Iohn 1. 12. So detestable a sin is Idolatry that God will not suffer himself to be called by a name given to Idols how proper soever it be to express his perfection Hos. 2. 16 17. Nor yet suffer his own people to be called by a name by which Idolaters are known and * Chap. 62. 2. call his servants by another name 16 That he who blesseth himself in the Earth shall bless himself in the God of truth a I will bring it to pass that over all the world if any man bless himself or bless another it shall be in God Amen So the Heb. we translate it the God of truth Amen is a name given to Christ Rev. 3. 14. 〈◊〉 things saith the Amen the faithful and true witness being here applied to God many think it makes a great proof of the God-head of Christ and judge the sense of this text to be That under the times of the Gospel men should not bless themselves as before in the names of Abraham Isaac and Iacob but in the name of Christ in the God Amen nor is this an improbable sense Others taking it more appellatively by Elohim Amen here understand that God who shews himself true and faithful in his promises and * Deut. 6. 13. Psal. 63. 11. Chap. 19. 18. 45. 23. Zeph. 1. 5. he that sweareth in the Earth shall swear by the God of truth b In like manner it is prophesied that those that swear by which some understand worship God others calling God to be a witness should swear by the God of truth or in the God of truth Either worshipping God in Christ the Amen or calling the faithful God to attest their sincerity or swearing by that God who hath approved his truth and faithfulness by saving and delivering his people because the former troubles are forgotten and because they are hid from mine eyes c because they shall see what God promised is fulfilled the troubles of his people are at an end and they are hid from Gods Eyes that is they are at an end 17 For behold c I will tell you yet a more admirable thing I am about wholly to alter and change the state not only of my people who are now afflicted restoring them to a more lightsome state more free from trouble afflictions but I create * Ch. 66. 22. 2 Pet. 3. 13. Rev. 21. 1. new heavens and a new earth d Bringing a new face upon the world sending my Son to raise up a new Church and to institute a new worship Iohn 4. 21. 24. and giving out my spirit in a more plentiful manner Acts 2. 17. which new state shall abide until a new Heavens and Earth appear in which shall dwell nothing but righteousness 2 Pet. 3. 13. Rev. 21. 1. and the former shall not be remembred nor †Heb. shall come upon thy heart come into mind e That state of things shall be such and so glorious as the former state of my People shall not be remembred nor come into mind whether this new Heavens and new Earth here promised signifies such a state of the Church wherein Christ shall personally reign upon Earth over his Saints the wicked being destroyed as some have thought he shall for a thousand years I very much doubt do not see how from this and the parallel texts any such thing can be concluded 18 But be you glad and rejoice for ever f You
the quarters of the World see the Latin Synopsis and the English Annot. large discourses of these particular places to all Nations that had never before heard of God or his true Worship that have not heard my fame neither have seen my glory and they shall declare my glory among the Gentiles r And they shall every where preach the Gospel and set up my Gospel-Ordinances and Institutions This was eminently made good upon the Apostles leaving the Jews and turning to the Gentiles Act. 13 46. and more fully after the destruction of Ierusalem when the Believers among the Jews as well as the Apostles went about publishing the Gospel to all People which was the declaring of the Lords glory n By sign here some understand an Ensign as the word signifies Psal. 74. 4. which is a military sign to gather people together by this may be understood Christ Luk. 2. 34. See Isa. 11. 10. or as others the ministry of the Word attended with miracles often called signs these were set up amongst the Jews first then among the Gentiles Others but less probably understand by sign a mark of distinction like that mentioned Ezek. 9. 4. so as saith he some shall escape and not be destroyed and for those that shall escape I will send them to 20 And they shall bring all your brethren s Those who are the Children of Abraham not considered as the Father of the Jewish Nation onely but considered as the Father of many Nations and as the Father of the Faithful or who are the Children of God being believers and receiving Christ and so are your Brethren how contemptible soever you judge them shall be brought out of all Nations for an offering to the Lord God will have no more offerings of Bullocks and Rams or Lambs but of Men and Women reasonable services Rom. 12. 1. he will have an offering up of the Gentiles Rom. 15. 16. for an offering unto the LORD out of all nations upon horses and ‖ Or câ—…hes in litters and upon mules and upon swift beasts t And because the Gentiles are many of them far off from Ierusalem and as yet further off from God Eph. 2. 17. God will find out fit means for this end as Horses and Litters and Mules and swift Beasts are to bring Meâ—… and Women long Journeys to my holy mountain Jerusalem saith the LORD u And they shall be brought into the Church which began at Ierusalem and this you may be assured of for the Lord hath said it who cannot ly nor repent as the children of Israel bring an offering in a clean vessel unto the house of the LORD x And they shall come with as much joy and gladness with as much sincerity and holiness as the Godly Jews use and exercise when they bring their offerings in clean vessels 21 And * Ex. 29. 6. Ch. 61. 6. 1 Pet. 2. 9. Rev. 1. 6. I will take of them for priests and for Levites y Leâ—…t the Jews being assured that the Tribe of Levi which God anciently chose to minister before him was among them should say Alas if the Gentiles should be brought in where would they have Priests or Levites God here by his Prophet tells them he would provide Priests he would take of them of these converted Heathens for Priests and Levites that is for Gospel-Ministers to teach and to instruct People which was the Priests work of old Deut. 33. 10. 2 Chron. 17. 7 9. Mal. 2. 6. for they are mightily mistaken that think the Priests amongst the Jews had nothing to do but to sacrifice and burn incense which work is ceased saith the Prophet God will find amongst the converted Gentiles those who though they be not of the Tribe of Levi or House of Aaron yet shall they do the true work of Priests and Levites saith the LORD 22 For as * Ch. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. the new heavens and the new earth z The new state of the Church to be raised up under the Messias which I will make shall remain before me saith the Lord so shall your seed and your name remain a As I intend that shall abide so there shall be a daily succession of true Believers for the upholding of it for if Believers could fail from the Earth the Church made up of them onely as the true Members of it must fail also This whole verse is onely a promise of the perpetuity of the Gospel Church and the not failing of the additions to it of such as shall be saved till the World shall have an end 23 And it shall come to pass that from †from new moon to his new moon and from sabbath to his sabbath Zech. 14. 16. new moon to another and from one sabbath to another b In the Gospel-Church there shall be as constant and settled a course of Worship though of another nature as ever was in the Jewish Church Christians are not bound to keep the Jewish Sabbaths or New-moons Gal. 4. 10 11. Col. 2. 16. But New Testament Worship is often expressed by Old Testament Phrases The Jews were onely obliged to appear Three times in a year at Ierusalem but saith the Prophet the Gospel-Church shall worship God from one Sabbath to another shall all flesh come to worship before me saith the LORD 24 And they shall go forth c Either the Gentiles or the sincerer part of the Jews shall go forth from their places or from Ierusalem or go out of their graves at the last day and look upon the carkasses of the men that have sinned against me d And look upon the vengeance I have taken upon these vile Idolaters and Formalists for their satisfaction Psal. 58. 10. they shall see none of them alive but they shall see their carâ—…asses for their * Mar. 9. 44 46 48. worm shall not die neither shall their fire be quenched e For the worms that feed on their slain carcasses shall not suddenly dye and the Enemies fire burning up their Habiâ—…ions shall not go out till they be wholly consumed and after this Life and at the day of Judgment they shall go into eternal torments See Mar. 9. 44 46 48. where they will feel a worm of Conscience that shall never die and a fiery Wrath of God upon their Souls and Bodies that shall never go out and they shall be an abhorring unto all flesh THis first Volume of the Annotations being now finish'd and the Learned Divines that have undertaken to perfect the said work upon the whole Bible having made considerable progress in the same there are now Proposals made for the second Volume which are to be had gratis at the Shops of T. Parkhurst D. Newman I. Robinson B. Aylmer T. Cockerill and B. Alsop FINIS