it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption as Psal 16.10 they do as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptus fuit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the known word for a net or snare or toyle to catch beasts or birds or fish in and not improbably from it the Latine rete This the LXXII here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ginn or snare and so the Syriack and Latine and Arabick And then the whole phrase denotes the manner of toyles among the Jews digging a hole and slight covering it over and hiding it and setting a snare in it that they that not seeing prest the clod and fell therein might be caught and held from getting out again To this also belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig which the Chaldee therefore renders Paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they insnared or laid wait for but the LXXII from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprobravit render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproacht and so the Latine and Arabick from them V. 12. Spoiling The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orbitas deprivation most frequently applied to loss of children and so here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childlessness being applied as here it is to the soul signifies the loss or deprivation of life the soul being then deprived when it is by death separated from the body the only companion which it hath And accordingly as the Chaldee renders it more literally they seek to deprive my soul so the Syriack expresseth the sense more paraphrastically they destroyed my soul from among men and so the Arabick they destroyed my soul i. e. indeavoured to do so But the Latine from the LXXII read sterilitatem barrenness and the Aethiopick they deprive my soul of the births thereof V. 14. Behaved my self From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hithpael I have walked or made my self to walk the mourner discovering his passion as by his dress so by his gate Thus Ahab walked sofuly and Isaiah expresseth mourning by bowing down the head like a bulrush This the LXXII according to their wont render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pleased So Gen. v. 22 24. and 6 9. and 17.1 and 24.40 and 48.15 Psal 26.3 and 115.9 they render the same word and from them the Apostle Heb. 11.5 But here the context confining the discourse to mourning wearing sackcloth and fasting going before v. 13. and bowing down and mourning following after it is in reason to be taken in that sense and so 't is expresly used Psal 38.6 I walked mourning and so Eccles 12.5 the mourners are said to go about the streets I walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were a friend or brother of mine that had fallen into some mischief But then in that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bowed down as a mourner bewailing his mother or as the Jewish Arab joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mourning mother expressing saith he his sorrow by the sorrow of a mother for her child which indeed is the fittest instance of a passionate sorrow the LXXII have omitted the word mother and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one mourning and sore lamenting so was I humbled or bowing down And thus the Syriack and Arabick and Latine follow them But the Chaldee read the mother with the Hebrew as a mourner that mourneth for his mother V. 15. In mine adversity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus a side is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinatio ad latus going down on one side being lame falling calamity adversity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendered at my fall see Psal 38.17 the Chaldee read in my tribulation the Syriack in my suffering but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against me V. 15. Abjects From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any base or vile or wicked person So the Chaldee here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men and so the Arabick in the sense that Deut. 25.2 of a wicked man 't is said if he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius percussionis a son of beating i. e. worthy to be scourged a vile person The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flagella scourges i. e. men fit to be scourged and so the Latine flagella I suppose in this figurative use of the word In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tare or used me reproachfully Abu Walid conjectureth it to signifie speaking lies or false things and ceased noâ— is by the LXXII rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were divided the passive for the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had no compunction for which the Arabick they repented not All the difficulty is to what belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I knew not in the midst And the resolution will be most reasonable that we learn the meaning of it from v. 11. where the same phrase is used for those accusations whereof he was no way conscious Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly signifies to know having oft the notion of being conscious of So 1 King 2.44 Thou knowest all the evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thy heart knows i. e. is conscious of And so here the abjects gathered themselves together against me laid reproachful things to my charge tare my good name and ceased not used me most contumeliously and did so continually and all this was without any cause or provocation on my part I knew not I was not conscious or guilty of any thing just as v. 2. without cause they hid their pit without cause they digged for my soul V. 16. In feasts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bake comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cake 1 King 17.12 and so here it may signifie a cake or any kind of meat as that which Parasites and trencher-friends buffones and scoffers desire to gain by scoffing at others and making mirth a meals-meat is their best reward This verse the LXXII seem to have rendered onely Paraphrastically for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the hypocrites of mockings or hypocritical mockers or jesters for a cake reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tempted me they jeered or laughâ— at me and so the Latine Arabick and Aethiopick but the Chaldee neerer the original with words of flatteries jeering and deriding where the words of flattery seem to be set to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For those that flatter according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—able-friends or Parasites do it on purpose to gain some such reward and nothing more common with such kind of flatterers than by deriding and scoffing of others to intertain them who give them their meat
this it remains that we return to that which was first said that the difficulties of this kind are inexplicable And this may stop though not satisfie our curiosities V. 3. When I consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because and so in the rest of the Antient Interpreters this being the most frequent use of it Yet 't is certain the Hebrew particle hath four significations and in one of them denotes a condition and is best rendred If and also time and is fully rendred when So Gen. iv 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou tillest the ground and so 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house for which 1 Chron. 17.1 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render as i. e. when he sate And thus the context inclines it here When I consider What is Man i. e. I have then by that consideration all reason to cry out by way of admiration What is man And thus the Jewish Arabick Translation renders it When I see the heavens c. I say What is Man The Ninth PSALM TO the chief Musitian upon Muth-Labben A Psalm of David Paraphrase The ninth Psalm is a solemn thanksgiving for Gods deliverances and by the Title may be thought to reflect on the death of Goliah of Gath the great Champion of the Philistims vanquisht and killed by David but the Psalm made some space afterwards when the Ark was placed in Sion and the Philistims were utterly destroyed v. 6. and yet in some other time of distress v. 13. and of absence from Sion v. 14. and committed to the prefect of his Musick 1. I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Paraphrase 1. O Lord of all power and mercy which art pleased to interpose thy omnipotence for me and thereby to inable thy feeble servant to pass through many great difficulties I do with all the devotion of my soul acknowledge and proclaim this and all other thy great mercies 2. I will be glad and rejoyce in thee I will sing praises to thy name O thou most Highest Paraphrase 2. This is matter of infinite joy and transporting delight unto me without the least reflection on my self who am meer nothing to magnifie thy sublime and most powerful Majesty and attribute all my successes unto thee 3. When mine enemies are turned back they shall fall and perish at thy presence Paraphrase 3. By thee are our enemies put to flight and flying they meet with gall-traps in their way and so are lamed overtaken and killed in the pursuit This befell the Philistims on the discomfiture of their proud Champion 1 Sam. xvii 51 52. And to thee only is it to be ascrib'd 't is thy Majesty that hath done the whole work intirely for us thou foughtest against them and thereby they were thus worsted and put to flight and destroyed 4. For thou hast maintained my right and my cause thou sattest in the Throne judging right Paraphrase 4. When in the duel between that Champion and me and so in many other battels with my Enemies the cause was committed to thy sacred judgment thou wert pleased to take my part to defend me and to judge on my side and with perfect justice to plead and decide the controversie betwixt us give the victory to thy servant 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever and ever Paraphrase 5. By the death of the impious profane Goliah the Philistims Champion thou hast put their whole host to flight and made this victory a foundation of utter extirpation to that Nation of the Philistims 6. O thou enemy destructions are come to a perpetual end and thou hast destroyed Cities the memorial is perished with them Paraphrase 6. They are now finally destroyed their Cities rased to the ground and unless it be in the stories of their ruine no remainders of them discernable and all this must be attributed to thee O Lord. 7. But the Lord shall indure for ever he hath prepared his throne for judgment Paraphrase 7. A signal evidence of thy power and immutability of thy sitting in heaven as on a Throne or Tribunal of judicature 8. And he shall judge the world in righteousness he shall minister judgment to the people in uprightness Paraphrase 8. From whence thou shalt from time to time dispense and administer and dispose of all things here below with all exact justice and uprightness 9. The Lord also will be a sure refuge for the oppressed in times of trouble Paraphrase 9. And this as to the punishing of the proud obdurate oppressor so to the seasonable support of all that are not able to relieve themselves when their tribulations and so their exigences are greatest then have they in thee a sure sanctuary to which they may opportunely resort and be confident to receive relief from thee 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Paraphrase 10. And accordingly all that know any thing of Religion that have either learnt from others or experimented in themselves these thy faithful all-righteous dispensations in the oeconomy of the World those glories of thine resulting from the conjuncture of all thy attributes of power and justice and wisdom and mercy c. will thereby be firmly grounded in their trusts and reliances on thee without applying themselves to any of the sinful aids and policies of the World for succour laying this up for an anchor of hope that God never forsook or failed any pious man in his distress that by prayer and faith made his humble and constant applications to him 11. Sing praises to the Lord which dwelleth in Sion declare among the people his doings Paraphrase 11. Let us therefore all joyn in magnifying the power and mercy of God and to that end assemble to the Sanctuary where he is pleased to presentiate himself giving all men knowledge of the wonderful acts he hath wrought for us 12. When he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble Paraphrase 12. The Blood of humble pious helpless men that is shed by oppressors hath a cry that goes up to heaven Gen. 4.19 and is most pretious with God he will never suffer it to go unpunisht but will act severe revenges for it pursue and find out the guilty persons and pour his plagues upon them 13. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death Paraphrase 13. On these grounds I continue to
morning in the resurrection in which the just shall judge the world and so subjugate the wicked wordlings to all eternity Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty or form or figure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit formavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being an imperfect sense must be supplied from that which went before and their form i. e. so likewise shall their form do as the upright shall in the resurrection have dominion over the wicked rise and raign joyfully so likewise shall their form or figure referring to the restauration of their bodies they shall rise again in their old shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it i. e. where Hades shall fail to be an habitation to it i. e. when the grave or common repository of the dead in which their beauty form and figure was consumed shall it self decay and lose its strength death having forfeited her sting and the grave her victory no longer to be a mansion to the bodies of the just And this being here spoken in general of all just men is by David particularly applied to himself v. 15. But God will deliver my soul from the power of the grave c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their help as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra a rock and by metaphore strength refuge and so help and the Latine follows them but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image And so this is the interpretation of this whole verse the principal part of difficulty in this parable or dark saying for which this Psalm was designed V. 15. Receive me God 's receiving here is to be understood in the same sense as Enochs being received or taken by God Gen. 5.24 or as we find Psal 73.34 thou shalt after receive me to glory Thus Jonah 4.3 he prays take I beseech thee my life And then it will signifie Gods future receiving him to glory V. 18. Though whilst he lived The Hebrew of the 18. verse is thus literally and clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living or life time he blest his soul the impious worldling applauded much his own present state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee or thou shalt be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou dost well to thy self i. e. for doing well to thy self for doing that which may tend really and eternally to thy good and not for saying well for applauding thy present felicity V. 19. Shall go To go or to be gathered to the fathers is a known expression of dying in peace and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers So the Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the memory of the just shall come and be added to the generation of their fathers but the wicked shall never see light The Fiftieth PSALM A Psalm of Asaph Paraphrase The Fiftieth Psalm is a solemn magnifying of Gods power and majesty and a description of the calling of the Gentiles and of the true Evangelical way of worshipping God It was composed probably by David and appointed to be sung by Asaph a Levite appointed by David to attend the Ark and to record and to thank and to praise the Lord God of Israel 1 Chron. 16.5 1. The mighty God even the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof Paraphrase 1. The decree is gone out from the Omnipotent God of heaven the supreme eternity Lord and Judge over all the world that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba from sea to sea from East to West to reduce and take them off from their hypocritical and abominable practises and bring them to the due acknowledgment and pure worship of the true God and the practise of all virtue 2. Out of Sion the perfection of beauty God hath shined Paraphrase 2. To this end as God hath fixt his Tabernacle on Mount Sion presentiated himself as illustriously there as he did at the giving the Law on Mount Sinai so shall the Son of God in the fulness of time descend to this earth of ours the true light John 1.9 shall shine forth the Messias shall be born of our flesh of the seed of David and having preacht repentance to the Jews and being rejected by their Sanhedrim and Crucified by them he shall rise from death and ascend to his Father and then send his Spirit on his Apostles thereby commissionating them to reveal his Gospel to all the world beginning from the place where God hath been pleased in a special manner to reside this most beautiful mount of Sion there he now presentiates himself and from thence he shall then begin to shine forth and inlighten the heathen world the preaching of his Gospel to all the world shall commence and proceed from thence 3. Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Paraphrase 3. What is thus decreed shall certainly come to pass in its appointed time and be lookt on as an extraordinary and signal work of Gods power wherein much of his divine presence shall be discernible and the immediate attendants of it shall be very dreadful and terrible above that of the giving the Law to the Jews from Mount Sinai 4. He shall call to the Heavens from above and to the earth that he may judge his people Paraphrase 4. And it shall begin with a summons as to a solemn Assises for the examining the actions of men good and bad those that have resisted and despised the Messias and those that have subjected themselves to him All shall be judged by him the former punished and the latter rewarded And Angels and Men shall be summoned and called in to be executioners of these his judgments 5. Gather my Saints together unto me those that have made a Covenant with me by sacrifice Paraphrase 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews Mat. 24.31 Rev. 7.3 who have sincerely given themselves up to his service received the Christian faith and in their baptism made vow of performing it faithfully which adore and pray constantly to him and not to suffer any harm to come nigh to these 6. And the heavens shall declare his righteousness for God is Judge himself Selah Paraphrase 6. And so accordingly shall they do rescuing all faithful believers out of the calamities that attend the crucifiers A thing much to be taken notice of as an act of most
earth are out of course Paraphrase 5. But impious obstinate men pervert justice and proceed without all remorse in their corrupt courses a gift blindeth the eyes of the Wise or Seer Exod. 23.8 and so those that should rule and administer the several Nations of the earth uprightly and preserve Justice among all men are themselves the most unjust and thereby the Authors of all mischiefs to the world 6. I have said you are gods and all of you are children of the most High 7. But ye shall dye like men and fall like one of the Princes Paraphrase 6 7. By their commissions and power derived to them from the God of heaven they are a sort of terrestrial Angels imployed and innobled by God and as children are of parents his copies and images upon earth But this doth not so priviledge them as to give them immunity from the common fate of all men whether people or Prince that of mortality nor consequently from that severe account and reward of their actions which after death expects all such 8. Arise O God judge the earth for thou shalt inherit all nations Paraphrase 8. It being most certain that such a judgment of God shall one day come wherein the whole world shall be concerned all the men on earth being the subjects of the supreme Deity and so accountable and sadly punishable for all they have ever offended Annotations on Psalm LXXXII V. 1. The mighty That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God is sufficiently known taken from his supreme power which he hath over all the world And then Gods standing i. e. presiding so 1 Sam. 19.20 Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood presiding over them in the congregation of God i. e. in his own judicature so the Jewish Arab saith that it is the repetition of the name again instead of the affix or that which is erected and authorized by him is the same which we read 2 Chr. 19.6 He said unto the Judges Take heed what you do for ye judge not for men but for the Lord who is with you in the judgment R. Obad. Gaon glosseth it that God is an assistant and defender when they judge righteously but a revenger when they pervert judgment The Jewish Arab reads Gods command standeth is placed in the conventions among the judges when they judge i. e. by his commission it is that they do act Ibid. Gods What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be examined by the use of the word in other places As Ps 86.8 There is none like unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these Elohim where the Chaldee expresly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the high angels So 1 Sam. 28.13 I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim ascending out of the Earth the Targum reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angel of the Lord. So here v. 6. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are Elohim the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Angels And when it there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children or sons of the most High they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the high angels in the notion of sons of God Job 1.6 and 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God came i. e. saith the Chaldee in consent with all interpreters in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblies of angels This therefore being the frequent known use or the word and that taken from the office of angels to be the ministers and legates and officers sent from whence is their title both in Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and commissionated by God whose name therefore they bear it is by the same reason of analogy applyed to all Judges and Magistrates and accordingly Psal 138.1 this same word is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings administring justice to the people in the name and by commission from God whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers they are Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by God v. 1. and their assembly the judicature of God in the beginning of this verse Among these God is here said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Punick notion of Suffes for a Dictator or Supreme judge V. 3. Do justice From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil to justifie in the notion of acquitting or absolving and is set opposite to condemning Deut. 25.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall justifie or acquit the just and condemn the wicked So Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that acquits the impious and condemns the just And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of a Judge whose office it is to acquit or condemn must in all reason be rendred in that notion of acquitting from the charge that injurious men lay against him V. 6. I said ye are gods These words being cited by Christ Jo. 10.34 are introduced in this stile Is it not written in your Law From hence the conclusion is necessary that this Book of Psalms was among the Jews lookt on as a part of the Divine Law in a more wide and loose notion of law as the writings of the Prophets and all that were inspired by God and bring divine authority along with them are styled Law To this purpose the words of Midras Tehillim are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are thora i. e. the Law And to that perhaps may be referred what we find Psal 78.1 Hear my Law O my people by law meaning the same thing which in the end of the verse is called the words of my mouth i. e. the Psalm which he is there inditing as it follows I will open my mouth into a parable c. The Eighty Third PSALM A Song or Psalm of Asaph Paraphrase The Eighty third Psalm the last of the number of those that were composed by Asaph is a complaint addrest to God against the oppressors and adversaries of his people the Jews and under that type of the opposers of the Church of Christ and a prediction of Gods severe punishments that should fall upon them It seems most probably to have been composed in Jehosaphats time yet may not unfitly be referred to all the oppositions against the Jews to the time of the captivity under the Assyrians see note c. 1. Keep not thou silence O God hold not thy peace and be not still O God 2. For loe thine enemies make a tumult and they that hate thee have lift up their head Paraphrase 1 2. O blessed Lord be thou at length pleased to shew forth thy self to interpose and vindicate thine own honour in repressing the proud tumultuous importunate adversaries of thee and of thy people 3. They have taken crafty counsel against thy people and consulted against thy hidden ones
Arab which looks to the former notion and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a place of abode yet gives a reason of his version in a note to this purpose The meaning is Thou hast born or supported as much and held our hands or held us by the hand and been to us as a place to bear us in our reliance on thee To the same purpose Abu Walid having interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an habitation place or place of abode makes mention afterwards of this verse and some others in which the word might seem not so exactly to bear that signification and saith that it is attributed as an Epithet to God from the notion of a place which remaining bears or sustains him that is in it Though God be the Creator both of place and time and the destroyer of them yet figuratively it is attributed to him so that according to their understanding of it it should be literally a place but in signification a support to us Kimchi mentions another interpretation of his Fathers who would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eye as if it were our respect or whom we respect on whom our eyes are set but he himself puts for explication of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place and refuge The LXXII both here and Psal 91.9 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuge which being applied to a person as 't is here to God must needs signifie one from whom he that flies to him expects help and so helper will be the best rendring of it V. 2. Thou hast formed the earth The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred and thou earth wert in travail or taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being most usual in the faeminine gender and the earth was in travail so the Syriack sets it more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the earth fell in travail By this phrase is poetically meant the the earths bringing forth the mountains when from the first round or globular form of it some parts were lifted up above the rest the high rising whereof became the mountains which therefore may be called the issue of the earth and then as they are said to be brought forth in the former part of the verse so by analogy the earth must be said to travail and bring them forth And this to express the very first minute that there was time to compute from and so as far as our expessions can go the infinity of God The Jewish Arab version hath respect to another notion of the word for beginning and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before thou broughtest forth the mountains and begannest or first createdst the habitable with the rest of the earth or else as being without vowels it may be read before the mountains grew up or were brought forth and the habitable with the rest of the earth began V. 3. Turnest man The LXXII begin this v. 3. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not either taking the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God from the end of v. 2. and converting it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not and prefixing it to this v. 3. or else reading the Hebrew by way of interrogation which they therefore think fit to interpret by the negative wilt thou turn man c. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn thou not Which the Latine follow in the form of a prayer Ne avertas Turn not man to humility The word which they render humilitatem from the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bruise or beat to pieces By this destruction or dissolution of parts in death and the resolution of the body to dust may be fitly exprest and accordingly the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to death and to that the insuing part of the Psalm may seem to apply it treating of short life and speedy death and if so then to this sense we must also with the learned Schindler understand the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sayest Return ye sons of Adam i. e. return to the earth from whence Adam had his name and from whence he first came according to that of Gen. 3.19 Out of the ground wast thou â—uken for dust thou art and unto dust shalt thou return So Psal 146.4 His breath goeth forth he returneth to his earth And Eccles 12.7 then shall the dust return to the earth as it was But it is possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie no more than bringing low by punishment and that in order to amendment according to the importance of Psal 51.17 and Isai 57.15 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return ye sons of men must be meant of returning by repentance and thus indeed generally the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by it self signifies To this those words of the Chaldee which are inserted in the beginning of the second verse but somewhat out of their place seem to refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When it was revealed before thee that thy people would sin thou preparedst repentance according to that tradition of the Jews that repentance was one of the seven things created before the world And thus the Arabick reads it more expresly in the LXXII their form of deprecation Bring not men back to destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since thou hast said Come back ye children of men he that hath promised to forgive upon repentance defeats his own act of grace if he cut off the transgressor in his sin Thus Jarchi interprets the bringing to destruction to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near to death and the returning to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from evil ways But still the context seems to authorize the former interpretation of destruction and speedy returning to the earth which is evidently the subject of the fifth and sixth verses And for verse the fourth it seems to be the preventing of an objection ready to offer it self from the long lives of the Patriarchs who lived near a thousand years but those saith the Psalmist are in Gods sight or in respect of his infinity but a very unconsiderable time The number saith Jarchi hath a peculiar respect to Adam to whom God had said thou shalt die in the day that thou eatest and yet he lived nine hundred and thirty years V. 5. Carriest them away To set down the shortness of mans life the comparison is here made between God and us A thousand years which is longer than Adam or Methuselah lived and since those days as long as many ages of men bears not the least proportion with Gods eternity v. 4. whereas here v. 5. mens years are presently at an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overflow and sweep and carry away thou i.
consideration of that great displeasure of thine to which I am to impute all these sad and direfull effects of it 11. My days are like a shadow that declineth and I am withered like grass 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Paraphrase 11 12 13. My condition is every day worse and more hopeless than other my joyless life hastening to its fatal period and unless thou please to interpose thy sovereign power I am utterly and finally lost But herein this one great comfort remains that thy strength is beyond our weakness thy eternity is opposed to our frail transitory state thy mercy surmounts our wants and misery and on this I still found an hope and confidence that thou wilt in thy good time return the captivity of our Church and Nation restore us to the priviledges and blessings of peaceable assemblies and that it will not now be long ere that most desirable and acceptable time come 14. For thy servants take pleasure in her stones and favour the dust thereof Paraphrase 14. To this hope I am induced by thine own promise that whensoever thy people are carried captive by heathen enemies if they shall be truly sensible of thy punishments and humbled for their sins thou wilt then remember thy Covenant and restore them And this is our condition at this time Now thy Church is laid waste among us see Nehem. 1.3 we cannot choose but be sensible of our loss and our sins and with all compassion and affection be transported when we think of either At present the want of outward prosperity hath not rendred her less desirable in our eyes but rather inhansed the value of those interdicted felicities and made us vow all readiness to endeavour the repairing of those ruines whensoever thou shalt please to grant us that welcome opportunity 15. So the heathen shall fear the name of the Lord and all the Kings of the earth thy glory 16. When the Lord shall build up Zion he shall appear in his glory 17. He will regard the prayer of the destitute and not despise their prayer Paraphrase 15 16 17. When that blessed time shall come it shall be an effectual means to bring in whole heathen nations Princes and people to thy service when they see so great a deliverance wrought for thy people their captivity returned and their Temple re-edified evidences as of the omnipotent power of God so of his readiness to hear the prayers of those that are brought to the lowest ebbe of misery and destitution 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Paraphrase 18. The wonderfulness of this deliverance shall be recorded to all posterity and in probability be a means of bringing in those that have not yet any being to be proselytes to the service of so great and compassionate a God 19. For he hath looked down from the height of his sanctuary from heaven did the Lord behold the earth 20. To hear the groaning of the prisoner to loose those that are appointed to death 21. To declare the name of the Lord in Zion and his praise in Jerusalem 22. When the people are gathered together and the Kingdoms to serve the Lord. Paraphrase 19 20 21 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below and how ready he is to relieve and rescue those that are in the greatest distress and destitution to return their captivity and restore them to their country again there to bless and praise and proclaim the power and mercy of God in his Temple making their constant solemn resort thither from all the quarters of the land at the times by God appointed 23. He weakened my strength in the way he shortened my days 24. I said O my God take me not away in the midst of my days thy years are throughout all generations Paraphrase 23 24. When I consider the sadness of our state the misery and shortness of our lives and on the other side the strength and eternity of God I cannot but address my prayers unto him with some hope that he will spare us and restore us to some prosperity and not cut us off in the most flourishing part of our lives 25. Of old hast thou laid the foundations of the earth and the heavens are the work of thy hands 26. They shall perish but thou shalt endure they all shall wax old like a garment as a vesture shalt thou change them and they shall be changed 27. But thou art the same and thy years shall have no end Paraphrase 25 26 27. 'T was he that by his almighty power at first created the whole world and all the parts thereof and though by the same he will in his due time either destroy or change them quite from the condition of their creation yet through all these transmutations he shall continue the same to all eternity 28. The children of thy servants shall continue and their seed shall be established before thee Paraphrase 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me that there shall be a time of rest to God's faithfull servants that upon our sincere return to him and reformation of our sins he will return our captivity and if this fall not out in our days yet our children and their posterity shall receive the benefit and comfort of it and be continued a people to him and thereby for ever ingaged to serve him Annotations on Psal CII V. 3. Like smoak For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak which we reade in the Hebrew the Chaldee and LXXII are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak But 't is more probable that they so express what they thought to be the meaning than that they read it otherwise than we do For the Jewish Arab though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as smoak is consumed or vanisheth The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume and wither in smoak as Psal 1.19.83 a bottle in the smoak afflictions have had the same effect on me as smoak on those things that are hung in it dried me up and deformed me or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end or fail or consume in smoak as when any combustible matter is consumed smoak is all that comes from it and so it ends in that and to that the latter part of the verse may seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones or members or body
simple or simplicity in the abstract they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she becomes to want a piece of bread by this paraphrasing her simplicity that her course of idleness and impudence brought her to extreme want and in the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she knows not what or any thing they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she understands not shame merely as a scholion of what else seemed obscure or imperfect for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the high places of the city they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly in the streets merely by way of paraphrase to express the sense not the words V. 17. They invert the order of the words without any considerable change paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the secret loaves pleasantly and the sweet waters of stealth V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead or carcases see Note on Psal 88. d are there they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giants or those that are born of the earth perish by her referring to the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that are in the earth as the dead are or those that come out of the earth as giants were believed to do In the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her guests they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meets as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so And this also without any considerable change of the sense for this simple one being one of her guests her guests being in the depths of scheol and his meeting or going to meet her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the depth of hades are equivalent After this comes a very large insertion merely as a scholion of some learned man an exhortation to avoid the forementioned danger which in some but not in the Complute Editions is crept into the Text and retein'd also by the Syriack and Arabick but neither in the Chaldee nor Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But leap back stay not in the place nor cast thine eye upon her for so thou shalt pass over the strange water But abstein thou from the water of another's fountain that thou mayst have a long time and that the years of life may be added to thee CHAP. X. 1. THE Proverbs of Solomon A wise son maketh a glad father but a foolish son is the heaviness of his mother Paraphrase 1. After the general preparatory exhortations to the care and practice of piety enlarged on in the former chapters by way of foundation and introduction now follow the King his divine sentences some plain and yet weighty and important but the most by way of parable or aenigmatical allusion fit to affect the reader and to have a deep impression on him and commodious for memory also see Note on Chap. 1. a And the first recommends true wisedom the exercise of all vertue and piety to all young men and women as an act of necessary gratitude to their parents as well as of kindness to themselves for this certainly is the ensuring on them all manner of prosperity and felicities and flourishing condition in this life and as that is their own nearest interest so is it the parents greatest joy the whole comfort of whose lives extremely depends as upon the thriving and prospering so upon the pious sober humble pure behaviour of their children If they thrive and prosper in the world much more in those ways of divine vertue which hath the promise of all secular prosperity annext to it this must needs be matter of most ravishing delight to their parents This is an aphorism of so general observation that when the parents themselves are not so pious and gracious as they ought yet they rejoyce to see their children such And on the contrary if they miscarry and prove vitious in any kind there is no such cause of trouble and grief to the parents especially to the mother whose love is most tender and passionate and cannot choose but bewail it as the most unsupportable affliction of her life that she hath with so much pains and care brought forth a child to dishonour God to disgrace and despise his parents and to accumulate upon himself the direfullest woes of this and another life 2. Treasures of wickedness profit nothing but righteousness delivereth from death 3. The Lord will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked Paraphrase 2 3. This you may discern in several branches of wisedom as that is opposed to the different sorts of folly that are observable among men The first and most principal notion of wisedom is that of all true and divine vertue and of this it is manifest that nothing can secure any man of any ordinary degree of happiness in this world but this one tenure of piety and justice and charity and all manner of vertue This is the one way of secular prudence and policy the most certain thriving course quite contrary to the worldlings measures He thinks the devil's arts are likeliest to thrive in this world injustice oppression deceit covering and griping gaining as much as he can and parting with as little and by these ways sometimes he fills his coffers possesseth himself of vast treasures On the contrary he cannot believe that justice and charity which holy writers style righteousness see Note on Psal 37. h and affirm them both to be ingredients of that righteousness which God's Law exacteth from men will ever tend to any man's worldly advantages but will be sure to keep him low and improsperous and hinderly that binds himself strictly to the exercise of them But herein the love of the world hath strangely blinded and infatuated men the truth of God's word and fidelity of his promises being engaged on the contrary observation that the greatest riches either unlawfully acquired or illiberally possest bring not the least advantage or benefit to the owner whilst he possesseth them his covetousness suffers him not to enjoy them himself much less to make himself capable of that future reward which is laid up for the charitable and mercifull and besides they are sure to meet with blasts from God and so not long to be held by him or his posterity Whereas on the other side the constant exercises of exact justice and the most diffusive charity which are so deeply under the worldlings prejudices have the blessings of God even those of this life entailed on them are so far from impoverishing or undoing any man that they are the most auspicious means to enrich and enlarge both his days and his plenty and rescue him from all the calamities to which this life is subject or the malice of wicked and covetous men could design to bring upon him And thus certainly it will be as long as God hath the disposing of the things of this world his providence being obliged to secure and
c. I begin with the first of these To clear the fundamental difficulty or explain what is meant by sending to bless All sorts of Arts and Sciences have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their peculiar phrases and words of art which cannot be interpreted fully but by the critical observing their importance among those Artists Casaubon I remember observes it among the Deipnosophists that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that none but Athenaeus can interpret to us and certainly the Book of God and Christ that spake as never man spake must not be denied this priviledge Among the many that might be referr'd to this head two here we are fall'n on together the matter of our present enquiry sending and blessing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and the Greâ—k parallel to it if we look it in common Dictionaries and in many places of the Scripture it self is a word of most vulgar obvious notion but if you will ask the Scripture-Critick you shall find in it sometimes a rich weighty pretious importance To design or destine to instal or consecrate to give commission for some great office How shall they preach unless they be sent and a hundred the like Thus we hear of the sending of Kings Judges Prophets but especially of our spiritual Rulers under the Gospel No other title assign'd them but that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi the sent or the Messengers of Christ the more shame for those that contemn this mission lay violent hands on that sacred function the meanest and lowest of the people to make one parallel more betwixt Jeroboams Kingdom and ours those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius phrase brass Coines of their own impressing so contrary to the royal prerogative of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peters agonistical stile that run without any watch-word of Gods to start them yea and run like Ahimaaz out-run all others that were truly sent The defect in our tongue for the expressing of this is a little repair'd by the use of the word Sent and so read it thus God having raised up his son Jesus gave him commission to bless us you will somewhat discern and remember the importance of this first phrase And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text so fully answerable to it though it be a vulgar stile in all Authors yet a propriety it hath in this place and in some others of Scripture noting the Office of a Priest to whom it peculiarly belongs to pronounce and pray for blessings i. e. in this eminent sense to bless others For there being two sorts of Priests in the Pentateuch or if you will two acts of the same Divine function the one of blessing the other of sacrificing the one observable in the Fathers of every Family in Gen. who therefore use solemnly to bless their children and after the enlarging of Families into Kingdoms belonging to Kings and eminently and signally notified in Melchisedech Gen. 14.19 the other more conspicuous in Aaron and his Successors in the Jewish Priesthood Both these are most eminently remarkable in our Christ the one in his death the other ever since his resurrection The sacrificing part most clearly a shadow of that one great oblation on the Altar of the Cross for us and in spight of Socinus such a Priest once was Christ though but once in spight of the Papists Once when he offer'd that one precious oblation of himself the same person both Priest and Sacrifice and but once no longer Priest thus than he was thus a sacrificing this is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.23 a Priesthood not suffer'd to continue the same minute determin'd his mortal life and mortal Priesthood buried the Aaronical rites and the Priest together But for the Melchisedech Priesthood that of blessing in my Text that of intercession powerful intercession i. e. giving of grace sufficient to turn us this is the Office that now still belongs unto Christ the peculiar grand Office to which that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which Christs durable unction belongs by which he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrate for evermore Heb. 7. ult parallel to that so frequent style of his A Priest for ever after the order of Melchisedech not that Melchisedech was a Priest for ever and Christ like him in that but that Christ was to continue for ever such a Priest as Melchisedech in Gen. was or that his Aaronical Priesthood had an end one sacrifice and no more but his other Melchisedech priesthood was to last for ever which you will more discern if you proceed to the second particular the date of this sending the time of his instalment into his Priesthood after his resurrection God having raised up sent c. That the resurrection instal'd Christ to his eternal Priestly office or to that part of it which was to endure for ever is a truth that nothing but inadvertence hath made men question There 's nothing more frequently insinuated in the Scripture were not my Text demonstrative enough first raised up and then thus sent or instal'd the 5. and 7. to the Heb. would more than prove it so in that fundamental grand prophecy to which all that is said there refers that in the 110. Psal the Priesthood of Christ is usher'd in with a Sit thou at my right hand ver 1. ruling in the midst of enemies ver 2. the day of his power ver 3. all these certain evidences of his resurrection and then and not till then ver 4. The Lord hath sworn c. thou art a Priest for ever a mortal dying determinable Priest he was before in his death but now after his resurrection from that death a Priest for ever Once more Heb. 7.15 perhaps there may be some Emphasis in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ariseth there ariseth another Priest or he ariseth another an Aaronical Priest in his death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Melchisedech i. e. another kind of Priest in his resurrection Add to this that the Melchisedech-Priest must be like the type a King as well as a Priest which Christ as Man was not till after his resurrection and so that other famous type of our Jesus Zach. 6.13 Josua the son of Josedek the High-Priest he shall be a Priest upon the throne and the counsel of peace that grand consultation of reconciling sinners to God shall be betwixt them both in the union of that Sceptre and that Ephod that Mitre and that Crown the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Regal and Sacerdotal Office of Christ and as one so the other both dated alike from after the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that by this accumulation of Scripture-testimonies it was necessary to demonstrate For the clearing of which truth and reconciling or preventing all