Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	beginning_n	day_n	zion_n	18	3	9.4491	5	false

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

58.9 118.12 so the laughter of these fooles that is the light and profuse mirth the base flatteries the lewd jesting and sport wherewith they seek to please men though it make a loud noise which yet is irksome and distastfull in the eares of wise men and carrieth with it a faire shew of yielding wonderfull delight and joy and indeed for the time men may be mightily transported herewith they that are flattered may be much raised and cheared with selfe-conceit and admiration of themselves and such mirth and jollity may warme mens hearts for the present yet alas they are but light flashes of joy which have no solidity nor permanency in them as there is no just cause for their mirth so there is little true comfort in it see the Note Pro. 14.13 and the flatteries of fooles may destroy men but they can doe them no good at all I know that some understand this sentence of the mirth and jollity of wicked men in their prosperous estate to wit that though such men when things goe well with them are wont to talk bigly and make a great deale of bussle and boasting and bragging of what they have done and what they will doe and to give up themselves to mirth and pleasure yet all this is but as the crackling of thornes under the pot all this their jollity together with their prosperity is gone in an instant and leaves no solid benefit or comfort behind it But in regard of the manifest dependance which this verse hath upon that which went before the former exposition is clearely the better And then for the following words this also is vanity it is best to referre it to that which immediately goeth before it to wit that flattery or all the delight which men take in flattery all the mirth and joy of men in such things is meere vanity Vers 7. Surely oppression maketh a wise man mad c. Expositors are much troubled to find out what respect these words can have to that which went before Some hold that Solomon doth here prove what he had said before vers 5. that it is better to hear that is quietly to hearken to the rebuke of the wise then for a man to hear the song of fools to wit because when a man that is reproved cannot bear a reproof but doth flie out against and oppresse him that wisely reproved him this maketh a wise man mad which may be understood either of him that doth so oppresse his reprover namely that such an one will in his rage do those things which one would think none but a mad man should do as it was with Asa when he imprisoned the Prophet that reproved him c. 2 Chro. 16.10 or of him that is oppressed for his faithful reproving of those that did evil who in such a case though otherwise a wise man is apt to be distempered with discontent and rage and to speak and do what is not seemly as we may see in the Prophet Jeremy who hereupon was ready in rage to give over the work that God had set him about See Jer. 20.7 8 9. And accordingly also they understand the following clause and a gift destroyeth the heart to wit that gifts do hinder men from reproving those that do amiss which wise men should impartially do Again some conceive that this is added to prove what he had said vers 1. that death is better then life because in this life even wise men are subject to be made mad by oppression and to be perverted by bribes or to be wronged by the injustice of Judges that are corrupted by bribes But to me that seems far more probable which others say to wit that Solomon intending here to prescribe some other remedies for the curing or allaying of the vanities and miseries that men are subject to here in this life as namely Moderation of mind and patience he first sets down the miseries and evils that men are subject to for want of these graces And taking this to be the scope of the words they may be two several wayes understood to wit first that oppression or wealth gotten by oppression maketh not fools only but even wise men mad because when wise men turn oppressors finding how fast gain comes in thereby this maketh them excessively covetous and desperately wicked not caring by what unjust wayes they encrease their store like men void of all understanding yea like bruit beasts they care not how they mischief those that are under their power like frantick men they run the high way to ruine themselves and their posterity by their unjust courses and yet think the whilst thereby to establish themselves and their families and a gift destroyeth the heart that is corrupteth the heart See Deut. 16.19 or secondly that when wise men see oppressors grow rich and great by oppression when they see the innocent and well-deserving oppressed especially when they themselves are unjustly overborn and crushed this doth exceedingly discompose their spirits at least till they have recollected themselves it makes them murmure against God and in their rage and discontent to carry themselves many wayes very unseemly But if we take it thus then the following clause as it is in our Translation can be no otherwise understood then of the fainting of the heart of the oppressed when they see justice perverted by bribery But some would have the whole verse expressed by way of similitude As oppression maketh the wise man mad so a gift destroyeth the heart and that so the intent of these words should be to shew that men may receive as much hurt by fraudulent gifts as by rapine and violence Vers 8. Better is the end of a thing then the beginning thereof c. The meaning is that it is frequently so and that therefore it is good to waite to see the issue of things as 1. It is thus in regard of this life the end thereof is better then the beginning of it and therefore some would have this added with reference to what he had said vers 1. that the day of death is better then the day of ones birth And so taking in the next clause and the patient in spirit is better then the proud in spirit they make the sense of the whole verse to be this that to die a desired death is best and the next to this is for men to bear patiently what ever befalls them here in this world 2. It is thus also in regard of reproofes of which Solomon had spoken before vers 5 6. and therefore divers learned Expositors conceive that this is added with particular respect to the words there Reproofes may be at first harsh and unpleasing to the parties reproved and the faithfull reprover may for a while suffer much thereby but in the end like bitter Physick they often prove wholsome and medicinable to those that are reproved and yield a great deal of joy and comfort to the reprover See Pro 28.23 And indeed the

of our deliverances to thee without the least self-respect and 2ly with as much affection as possibly I can not praising thee with my lips when my heart is far from thee I will shew forth all thy marvellous works But how could he doe this the wonderfull works of God being infinite in number I answer Either this must be restrained to the miraculous deliverances which God had wrought for him and his people or the meaning must be that he would speak of the severall sorts of his marvellous works or else he shews hereby not what he should be able to doe but what he did desire and would endeavour to doe Vers 2. I will be glad and rejoyce in thee c. To wit as acknowledging thee the only authour of all my joy I will sing praise to thy name O thou most high that is who dost every way transcendently excell those that are highest and greatest here in this world And this title David gives God in this place because in his marvellous works for him and his people he had shown himself such Vers 5. Thou hast rebuked the heathen c. See the Note upon Psal 6.1 This implyes that his enemies were many as it were from severall nations combined together against him thou hast put out their name for ever and ever to wit either by destroying them utterly that so they may be no more named amongst the living and by degrees their very memory perish together with them or by bringing them to such a reproachfull ruine that they lose thereby all that glory and renown they had formerly gotten Vers 6. O thou enemy destructions are come to a perpetuall end c. If we read this as it is in the margin of our Bibles The destructions of the enemy are come to a perpetuall end and their cities hast thou destroyed c. the meaning seems then to be clearly this O Lord thou hast put an end to the destructions which the enemy began to make amongst thy people and thou hast destroyed their cities whereas they thought to have destroyed ours But reading it as it is in our Bibles it may be understood either to be spoken ironically O thou enemy destructions are come to a perpetuall end and thou hast destroyed cities c. as if he had said O thou enemy thou hast f●nished the ruine thou didst intend to bring upon us by destroying our cities to which then that must be opposed which follows in the next verse But the Lord shall endure for ever c. Or else it must be understood as spoken by way of insultation over the proud enemy as it he had said Whereas thou O proud enemy didst resolve never to give over destroying till thou hadst brought all to ruine destructions thou seest are come to a perpetuall end thou shalt no more for ever destroy as thou beganst to doe thou hast indeed destroyed cities c. but vers 8. the Lord shall endure for ever he hath prepared his throne for judgement that is it belongs to him to judge the world as a righteous judge and though therefore he doth it not at all times he will certainly doe it Vers 9. The Lord also will be a refuge for the oppressed That is Such they shall esteem him and such he will be unto them Vers 10. Thou Lord hast not forsaken them that seek thee That is those that endeavour to approve themselves to thee that they may enjoy thy favour or those that by faith do pray unto thee and indeed this last is chiefly here meant Vers 11. Declare among the people his doings That is Not only amongst the Israelites but also amongst the nations far and near Vers 12. When he maketh inquisition for bloud he remembreth them c. That is the people mentioned in the foregoing verse or the humble mentioned in the following clause he forgetteth not the cry of the humble And this phrase when he maketh inquisition for bloud implyeth first that though shedders of bloud may escape for a time yet they shall sooner or later be called to an account secondly that no excuses or pretences shall clear or secure those that are indeed guilty of bloud and thirdly that God makes precious account of the bloud of those of whom the world makes no reckoning at all Vers 13. Consider my trouble O thou that liftest me up from the gates of death That is say some Expositours from the counsels and plots of mine enemies making the ground of this expression to be the custome of all nations in making the gates of their cities the place where they sat in counsell concerning the affairs of the Common-wealth See the Note Gen. 22.17 But rather I conceive that by being lifted up from the gates of death is meant his being delivered from desperate dangers wherein he seemed to be nigh unto death from the jaws of death from the mouth and brink of the grave which indeed those words thou that liftest me up seem much to favour See the Note Job 38.17 Yet by the gates of death may be meant the power and dominion of death which agreeth with that expression of the Apostles of deaths reigning Rom. 5.14 Vers 14. That I may shew forth all thy praise in the gates of the daughter of Sion c. That is in the solemn assemblies of the inhabitants of Sion for they used to be in the gates of Jerusalem And why the inhabitants are called the daughter of Sion see in the Note upon 2 Kings 19.21 and the elegancy is observable of opposing here the gates of Sion to the gates of death mentioned in the foregoing verse God lifted up David from the gates of death that he might praise him in the gates of Sion Vers 16. The Lord is known by the judgement which he executeth c. This may be meant generally of all the judgements which God executeth on wicked men because they do all shew forth the power and holinesse and justice of God but rather here that judgement seems to be particularly intended which is expressed in the following words the wicked is snared in the work of his own hands because nothing doth more notably discover the wisedome power justice and providence of God then when he causeth wicked men to be entangled by their own cursed practises In the close of this verse these words Higgaion Selah are added Concerning Selah see the Note Psal 3.2 As for that word Higgaion it signifyeth meditation and therefore it may seem added to imply that the foregoing clause was worthy mens most serious thoughts yet some take it to be some tearm of musick Vers 17. The wicked shall be turned into hell c. By hell in the Scripture is sometimes meant the grave as Psal 16.10 Thou wilt not leave my soul in hell but if nothing else were intended here there were nothing then threatned to these wicked wretches but what is common to the godly together with them It must therefore be understood here I

righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2● 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their