〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII so Gen. 3.8 the faces i. e. presence of the Lord as we render it so Gen. 4.16 Cain went out from the faces we duly read from the presence of the Lord and often elsewhere And so here v. 24. the hiding his faces is by the Chaldee rendred the taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schechinah or majestatick presence of his glory And so that will be the best rendring here the light of thy presence as God we know testified his presence to the Israelites by a light shining cloud going before them and conducting them and not the light of thy countenance as that is all one with his favour the mention of that following in the next words as the original and reason of this his shining presence and not as the thing it self V. 8. Boast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifying to praise or celebrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is regularly to be rendred here We have praised And the preposition ב prefixt to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes no difference being many times a pleonasm and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred in the future we will confess thy name for ever by the former signifying what is past as the pledge and pawn of his future mercies whereon he is resolved to depend for the future And thus in both parts the Syriack renders it we have praised and we will confess V. 12. Nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wealth or any kind of valuable possession and so fitly follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally and hast not multiplied but it must best be rendred and hast not gained or made advantage or increase as men are wont to do by the sale of those things that are any way valuable The Romane Copies of the LXXII read as 't is evident S. Augustine did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there was no multitude in their jubilations and Asulanus's Copy reads yet worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is apparent both by the Latine which reads in commutationibus and so by the Syriack also that the true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a price The plain meaning is that as things that are useless and burthensome are not sold for any valuable price but allowed to be taken away by any that will have them so are they dealt with by God at this time not regarded by him and so permitted to be conquered and carried away captive by every one that will assault them The Arabick here hath contrary to use rendred it with some difference from the LXXII thou hast diminished the multitude of their numbers seeming thereby to refer to the first captivity in Aegypt where servitude encreased their numbers they multiplyed in Children as their task-masters encreased their tale of brick But here their captivity is not thus recompensed but the contrary is the effect of it The Forty Fifth PSALM TO the chief Musitian upon Soshannim for the sons of Coreh Maschil a song of loves Paraphrase The Forty fifth Psalm is thought to be an Epithalamium or marriage-song upon the nuptials of Solomon and the King of Aegypts daughter 1 King 3.1 but is withall mystically and in a most eminent manner applicable to Christ composed in the persons of her bride-maids and committed to the Praefect of the Musick to be sung by the posterity of Corch to the tune known by the name of Maschil 1. My heart is inditing a good matter I speak of the things which I have made touching the King My tongue is the pen of a ready writer Paraphrase 1. I have meditated and composed a festival nuptial hymn brought it ready prepared as an oblation Eucharistical and I will now recite it to the King as he is a type of the great God and King of heaven the King by whom Kings Reign the Messias who shall espouse a church of believers here on earth my tongue being alacriously and chearfully bent speedily to deliver it 2. Thou art fairer than the children of men grace is poured into thy lips therefore God hath blessed thee for ever Paraphrase 2. O how gloriously beautifull is this bridegroom above all the men in the world what gracious and lovely and excellent speech comes from him God having accomplishâ— and adorned and blessed him in a most illustrious degree and manner And in the Mystical sense The Messias is infinitely beyond all the men in the world a divine person speaking as never man spake all the fulness of the Godhead dwelling bodily in him 3. Gird thy sword upon thy thigh O most mighty with thy glory and thy majesty Paraphrase 3. Thou art a mighty Prince it becometh thee to appear in a glorious and majestick manner as it doth any man of valour to be girt with a belt and sword In the mysticall sense O thou mighty God and Prince of Peace be thou pleased to set up thy spiritual kingdom in our hearts by the power of thy grace to rule and reign in them 4. And in thy majesty ride prosperously because of truth and meekness and righteousness and thy right hand shall teach thee terrible things Paraphrase 4. And mayst thou long and prosperously injoy this thy dignity reign successfully to the maintaining of all divine vertues such are beyond others faith and humility and aâ— manner of justice and charity And making such use of thy power no doubt God will establish thee in it and give thee all manner of strange successes and make thee formidable to all about thee In the mystical sense God grant him all good success in his regal office in subjecting all mens hearts unto his spiritual regiment And as his installment shall not be by riding on the regal mule or being mounted on a proud and sprightfull horse or in any other guise of secular pompe but in a much more excellent and divine equipage all kind of the most eminent virtues drawing in his triumphal charriot and carrying him aloft to victory so may the mighty God of heaven prosper him in those great affairs on which he is imployed 1. of bringing all men to the faith 2. of subduing all the prides of the hautiest heathen obdurate hearts and making them meek and gentle and lowly humble toward God and man 3. of planting all degrees of justice and charity among Christians In the discharge and execution of this great office of spiritual sovereignty God shall be with him â—nabling him to do miracles to cast out the heathen false gods or devils out of their temples out of mens hearts and out of the bodies of those that are possest with them and so to bring down all other religions wheresoever Christianity enters 5. Thine arrows are sharp in the heart of the Kings enemies whereby the people fall under thee Paraphrase 5. Thy power
then powerfully support his Church against all the enemies thereof destroying in a remarkable manner those that hold out against him and will not be subject to his kingdom 11. Let the heavens rejoyce and let the earth be glad let the sea roar and the fulness thereof 12. Let the field be joyfull and all that is therein then shall all the trees of the wood rejoyce 13. Before the Lord for he cometh for he cometh to judge the earth he shall judge the world with righteousness and the people with his truth Paraphrase 11 12 13. And this is matter not of mourning but of joy to the whole heathen world who upon this act of divine vengeance and judicature Christs destroying their false Gods and casting them out of their Temples and by their forsaking those ridiculous detestable idol-worships and all the pollutions annext to them and receiving the Christian faith and with it mortification of lusts practice of all Christian vertues and tasting the inward joys and comforts of these shall be obliged to bless and praise and magnifie God and acknowledge this sovereign mercy far beyond all that ever they aspired to and admire his justice and wisedom in this blessed turn of his providence and withall the uprightness of his judgments the exact justice thereof in dispensing both his punishments and rewards to all the people in the world protecting those that by adhering to him take care of their eternal welfare and eminently and signally destroying those that will not permit so gracious a Saviour and Redeemer with his easie and pleasant yoke and not onely light but beneficial burthen to rule and reign over them Annotations on Psal XCVI V. 5. Idols From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of nothing that which profits not Job 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians that profit not are not esteemable are not able to cure or help So a false vision or prophecy not fit to be heeded or depended on is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nothing Jer. 14.14 and a shepherd that leaveth the flock that instead of visiting healing feeding devoureth and teareth the flock in pieces Zach. 11.16 is called a pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of nothing From this notion is the word used of the false Gods of the heathens which Hesth 14.11 are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not and of which therefore the Apostle pronounceth that an Idol is nothing 1 Cor. 8.4 Not simply nothing for that physician was not nothing nor that vision nor that shepherd but as the context there inclines to interpret we know an Idol is nothing in the world and that there is no other God but one that the Idol-God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a God there being in the whole world but one such the Creatour and first cause of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called Gods and again that the Idol-Gods are not able to profit to preserve or defend their worshippers So Deut. 32.16 they provoked me to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that which was not God and Jer. 2.9 they walkt after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that profit not where the notion of the heathen Gods is that they are not Gods and that they profit not In which respect they are Esth 14.10 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things and 3. Mac. both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty and vain And so here when the Gods of the heathen are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is clear they are not Gods but creatures of God's making for be they Angels of heaven or the souls of eminent men supposed to be assumed thither or the Sun Moon and Stars it is the Lord that made the heavens as here it follows and consequently all that is comprehended in them and being creatures they are not able to profit their worshippers 'T is here observable with what variety the ancient Interpreters in this place have exprest this word The Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain or empty the vain things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hester and 3. Mac. The Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erre and to fornicate either as a wandring from the true to false Gods or else as the worships of them had all manner of filthiness joyned with them The Jewish Arab reads Idols Abu Walid as he puts the ordinary interpretation of the name as denoting things of no possibility and vain so he commends another respect to be had in the understanding of it according to the use in the Arabick of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of grief and dolour as things bringing and causing grief and so may be compared with that other name given to an Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble or molestation But the LXXII and Latin have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemonia which elsewhere they use also Isa 65.11 for fortune so the Jews expound Gad there Isa 34.14 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wild beasts of the desert Satyrs c. Deut. 32.17 and Psal 105.35 Psal 90.6 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer or evil Angel as again Tob. 3.8.6.17.8.2 and Isa 13.21 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Satyr again and Bar. 4.7 35. for the false Gods promiscuously as they are there v. 7. opposed to the one true God By all which it appears that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII and the Hellenists signifie neither evil spirits or devils alone as it is vulgarly thought nor peculiarly the souls of men departed as others conceive of the word but more comprehensively all sorts of false heathen Gods as they are opposed to the true God whatsoever creatures have by the errours of men been deified and worshipt in the notion wherein Plato uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods in the plural when in Timaeo he saith that the supreme God the parent of all things created all the rest of the Gods See Augustin de Civit. Dei li. 9. c. 23. Of the original of this creature-worship as far as it concerns the stars of heaven Maimonides hath spoken at large l. 1. de Idololat and in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Gods it is here literally to be understood the Lord made the heavens these visible spheres which they so admire and adore as Gods the one God of the Jews did make As for that of deified men Istiaeus Milesius hath as clearly deduced the story of it see Euseb Chron. l. 1. that of the line of Japhet came Zerug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who first began the Graecian or heathen worship for saith he Zerug and they that were with him did with statues of pillars honour those which had anciently been warriours or Captains or that did any
The Hundred and Tenth PSALM A Psalm of David The hundred and tenth Psalm was certainly composed by David see Matt. 22.43 not concerning himself and God's promising the Kingdom to him after Saul as the Chaldee suppose but by way of prophesie of the exaltation of the Messias see Matt. 22.44 Act. 2.34 1 Cor. 15.25 Heb. 1.13 to his Regal and which never belonged to David Sacerdotal office both which are by him exercised at the right hand of his Father and settled on him as the reward of his humiliation and passion see Phil. 2.8 9. 1. THE Lord said unto my Lord sit thou on my right hand untill I make thine enemies thy footstool Paraphrase 1. The Messias which is to come into the world is to be looked on by all men with adoration as being though born in the mean estate of humane flesh and of King David's seed yet really much higher than David which he could not be if he were not God himself the King of Kings and Lord of lords And of him Jehovah the one supreme God Creator of heaven and earth hath decreed that having been for some time opposed and at length crucified by those whom he was sent to call powerfully to repentance he should be exalted in that humane nature which here he assumed to the highest pitch of glory and majesty and authority in heaven there to exercise all power over this inferior world to reign 1 Cor. 15.25 till he hath subdued all that opposeth thâ— his kingdom 1. his crucifiers by converting some and destroying others 2. the Idolatrous heathen world by subjecting them to the Gospel 3. the power of sin and 4. Satan in mens hearts and at last 5. death it self 1 Cor. 15.26 And when all this is done at the conclusion of this world then shall he give up his power into his Father's hand from which he had it and himself be subject to him that put all things under him 1 Cor. 1â— 27 2. The Lord shall send the rod of thy strength out of Sion rule thou in the midst of thine enemies Paraphrase 2. This kingdom of his is to be a spiritual kingdom exercised by the sword or sâ—epter of his sweet but powerfull spirit the Gospel of Christ the power of God unto salvation to all that believe and obey it And this shall first be preached after his resurrection and ascension by his Apostles at Jerusalem see Psal 2.6 to those that crucified him and from thence it shall be propagated to all Judaea and then to all parts of the habitable world on purpose designed to bring home sinners to repentance and change of life And the success thereof shall be admirable a Church of humble obedient Christians gathered from amongst his greatest enemies some of the rebellious Jews and great mâ—ltitudes of heathen Idolaters Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou hast the dew of thy youth Paraphrase 3. At the going out of the Apostles upon their great expedition their sacred warfare to conquer the obdurate world all that have any thing of humility or piety wrought in their hearts by the efficacy of his preventing grace shall come in and receive the faith of Christ most willingly forsake and leave all to follow him and attend him in his Church and the multitude of disciples shall be as the stars of heaven the sands on the sea-shore or the dew that in the morning covers the face of the whole earth 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek Paraphrase 4. And as he is to be a King so is he to be a Priest also At his exaltation and ascending to heaven God his Father hath firmly decreed that he shall be advanced to such a sort of Priesthood as that of Melchizedek was see Heb. v. 6. and 7.17 who had those two great offices of King and Priest united in him so shall Christ be instated at the right hand of his Father in the full power of entertaining and blessing his faithfull servants such as Abraham was when he was entertained and treated by Melchizedek and blessed by him And the interpretation of this his benediction is his giving them grace to turn away every man from his iniquities Act. 3.26 to aid them against all their spiritual enemies and support them in all their necessities And this office commencing at his ascension is never to have an end never to be succeeded in by any as the Aâ—ronical priesthood descended from father to son but to continue in his hands and to be most successfully exercised till it be at the end of this world delivered up to God the Father 5. The Lord at thy right hand shall strike through Kings in the day of his wrath Paraphrase 5. But as he shall be a most mercifull High Priest to all that humbly receive and obey and address themselves to him so to all obdurate sinners that stand out and oppose his power in their hearts that will not suffer this Priest to bless this King to reign over them he shall manifest himself a most terrible Judge and destroy the mightiest grandeur and prowess upon earth that doth not come in unto the faith 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys Paraphrase 6. All the impenitent wicked world both of Jews and Heathens he shall most illustriously destroy make them a kind of Akeldama and the greatest Antichristian Monarchy in the world most eminently that of heathen Rome which so bloodily persecutes the Christians shall be demolished see Rev. 18.2 and Christian profession set up in the place of it 7. He shall drink of the brook in the way therefore shall he lift up the head Paraphrase 7. Thus shall the Messias and his Kingdom be advanced And all this but a proportionable reward designed by his Father to his great humiliation and patience and fidelity and constancy in the pursuit and discharge of the office prophetick assigned him here on earth the calling home sinners to repentance In this he shall be so diligent and industrious so vigilant and intent on all opportunities of advancing this end of doing the will of his Father the work for which he was sent that he shall wholly neglect himself his own will his own ease his own ordinary food take that which comes next and is most mean and vile like a General in his keenest pursuit of his enemies that satisfies the necessities of nature with water out of the next brook c. and with the same alacrity he shall at last undergo the most contumelious death and for this espousing of God's will and despising and contemning himself God shall highly exalt him and possess him of that both Regal and Sacerdotal power to continue to him and by his hands in
of the heavens were opened Gen. 7.11 as in a drought the heaven is made iron Lev. 26.19 and shut up and many the like phrases The air then being those heavens above part of which are those clouds of waters the heavens of heavens immediately foregoing cannot probably signify more than the whole body of the air all the regions of it or else the uppermost region of it as Lord of lords is the supreme or sovereign Lord of all others 'T is true when the context requires it the heavens of heavens may signify the highest heavens otherways called the highest or the height in the abstract the place of God's throne so Deut. 10.14 and Nehem. 9.6 where by the heaven and the heaven of heavens and the earth the whole creation is signified and therefore Jonathan's Targum there adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assembly of Angels that are therein that they may be ministers before him And so I suppose 1 King 8.27 when of God's immensity 't is said behold the heaven the heaven of heavens that habitation of his throne cannot contain him and Psal 115.16 the heavens of heavens are the Lords in opposition to the earth following But that hinders not but that here the place of the Sun Moon and Stars being before mentioned and the waters above the heavens or clouds after the heavens of heavens in the midst betwixt these may be the upper region of the air And so I suppose Psal 68.33 where of God it is said that he rideth upon the heavens of heavens and sends out his voice and that a mighty voice it may well refer to the coming of God by the presence and ministery of his Angels and thundring in the air and declaring his will to his people in mount Sinai as at the giving the Law it is described and as elsewhere God is said to come in the clouds and his voice to be heard there and to ride upon the Cherub and to come flying upon the wings of the wind whereas in that Psalm the highest heavens are exprest by another style that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. of which see note a. on that Psalm As for any eternal or incorruptible waters which from this text some mens fansies have produced and then found a ground for their fansie v. 6. he hath established them for ever and ever that place will never be able to conclude for them the full importance whereof is no more than that all that was forenamed being the good creatures of God were by him preserved and continued also and so God to be praised for his works of preservation as well as creation and ruled and managed by him as it there follows he hath made a decree which shall not pass The Chaldee which may seem to have understood the heavens of heavens here for the aethereal globe and above the heavens for the place of God's residence have given another kind of Paraphrase of it Praise him ye heavens of heavens and ye waters that depend on the word of him which is above the heavens according to that of the Jews which acknowledge the key of rain as that of the womb to be in peculiar manner kept in God's hand But so it well may be and yet be no higher elevated than the air and there hang in clouds till God please they shall dissolve and distill upon the earth And considering how frequently the place of rain and of thunder and of all other meteors is called the heavens there is no cause to doubt but the air is here meant by the heavens above which the waters are Aben Ezra here calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sphere of fire which is above the things which are here after this recited Kimchi is observed somewhere to say that the heaven of heavens may signify the lowest heavens as a servant of servants doth the meanest of servants Gen. 9.25 The Hundred and Forty Ninth PSALM Praise ye the Lord. The hundred forty ninth is a solemn form of thanksgiving for God's people on any signal victory afforded them by him and mystically contains the eminent favour of God to his Church and the conquest of the Christian faith over the heathen Potentates It was intitled as the former Hallelujah 1. SIng unto the Lord a new song and his praise in the congregation of saints 2. Let Israel rejoyce in him that made him let the children of Zion be joyfull in their King 3. Let them praise his name in the dance let them sing praises unto him with the timbrel and harp Paraphrase 1 2 3. Let the whole Church of God through all ages constantly frequent his publick service and therein for ever magnifie the name of God for all his mercies vouchsafed so liberally to them The people of Israel are signally obliged to this in that the omnipotent Creatour of heaven and earth is pleased immediately to preside among them to give them laws by which to live and to exhibite himself graciously to them in his Sanctuary and to fight their battels for them against their enemies having brought them out of the slavery of Aegypt into the plenty of Canaan And the Christian Church are much more obliged to this for the redemption by Christ and the regal government to which by his resurrection he was installed spiritual exercised by his word and grace in the hearts of his faithfull people O let us all with all possible exultation with all the solemnest expressions of thankfull hearts commemorate and celebrate these mercies of his 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation Paraphrase 4. For those that humbly and faithfully adhere to him he will never cease to love he will delight to doe them good and be they never so low rescue and exalt them and give them illustrious deliverances from all their temporal and spiritual enemies 5. Let the saints be joyfull with glory let them sing aloud in their beds Paraphrase 5. And when they are thus rescued and injoy a quiet repose they are in all reason obliged to praise and magnifie their deliverer and so to anticipate the state of heavenly joys where being arrived at our safe harbour and rest from the pressures and sins of this life we have nothing to doe but to bless and glorifie God to rejoyce and triumph in him 6. Let the high praises of God be in their mouth and a two-edged sword in their hand 7. To execute vengeance upon the heathen and punishments upon the people 8. To bind their Kings with chains and their nobles with fetters of iron 9. To execute upon them the judgment written This honour have all his saints Praise ye the Lord. Paraphrase 6 7 8 9. And those that thus depend on God and thankfully acknowledge his works of mercy toward them shall be signally assisted by him as Moses and Joshua were whilst one held up his hands to pray and the other to fight Exod. 17.11
in other places meant by fear So in the second part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of the just is acceptable is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall give the desire of the just or his desire shall be given him V. 25. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the whirlwind passeth c. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whirlwind passing the wicked vanisheth which is but another scheme to the same sense In the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the righteous is a foundation for ever they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the righteous escaping is delivered for ever no doubt reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declinavit recessit and understanding it of such a declining or going out of the way of danger as signifies deliverance they fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he declining escapes or escaping is delivered wherein they recede but little from the sense the being a foundation for ever being set to denote unmovedness in opposition to the passing away of the whirlwind V. 26. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sluggard c. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression to them that use it probably it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgressour to them that employ him and then it is no remote paraphrase V. 28. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope of the righteous c. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladness endures continues to the righteous from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to hope so 't is also to stay and wait and that they thought to express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to that purpose make gladness the subject instead of the predicate in the proposition But herein the rest of the ancient Interpreters all but the Arabick dissent from them V. 32. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know what is acceptable they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distill graces borrowing the verb from v. 31. as fitter for the tongue than knowing seemed to be and using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for placatus reconciliatus est to denote prayers to appease and reconcile whether God or Man XXXI SERMONS PREACHED On Several Occasions BY THE REVEREND and LEARNED Henry Hammond D.D. How shall they hear without a Preacher And how shall they Preach except they be sent Rom. x. 14 15. Go ye into all the World and preach the Gospel to every creature St. Mark xvi 15 LONDON Printed for RICHARD ROYSTON Bookseller to the KING 's most Sacred MAjESTY and Richard Davis Bookseller in OXFORD MDCLXXXIV FOR His most Sacred Majesty THE Sermon of Peace and Charity which Your Majesty was pleased to call for about twelve Weeks since by which means it had the favour to become one of the earliest Addresses made to Your Majesty after the recalling of those Votes hath now taken the confidence to appear more publick that it may demonstrate and testifie the reality of Your Majesties inclinations to Peace which alone could render this trifle considerable to You and the sincere desire of Your most private undisguised retirements to make the way back to Your Throne by none but Pacifick means even then when others thought it their duty by the Sword to attempt it for you The other few Sermons added to the Volume have no errand but to attend this that it may with a little more solemnity approach Your Sacred presence and enjoy that liberty which is denied to Your Majesties most obedient and most devoted Subject and Servant H. HAMMOND Sept. 16. 1648. The Titles of the several SERMONS SERMON I. Page 469. THe Christian's Obligations to Peace and Charity Isa 2.4 They shall beat their Swords into Plough-shares and their Spears into Pruning-hooks SERM. II. p. 477. Christ's easie Yoke Matth. 11.30 My Yoke is easie and my burthen is light SERM. III. p. 483. Ephraim 's Complaint Jer. 31.18 I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a Bullock unaccustomed to the Yoke Turn thou me and I shall be turned SERM. IV. p. 490. John Baptist's Warning Matth. 3.2 Repent for the Kingdom of Heaven is at hand SERM. V. p. 496. God is the God of Bethel Gen. 31.13 I am the God of Bethel SERM. VI. p. 503. The Necessity of the Christian's Cleansing 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves SERM. VII p. 510. Preached in Lent at Oxon. A. D. 1643. Christ and Barabbas Joh. 18.40 Not this man but Barabbas SERM. VIII p. 518. Preached in Lent at Oxon A. D. 1645. S. Paul 's Sermon to Felix Act. 24.25 And as he reasoned of righteousness and temperance and judgment to come Felix trembled SERM. IX p. 525. Preached at Easter in S. Mary's in Oxon. A. D. 1644. The blessing Influence of Christ 's Resurrection Act. 3.26 God having raised up his Son Jesus sent him to bless you in turning away every one of you from his iniquities SERM. X. p. 532. Prepared at Carisbrook-Castle but not Preach'd God's Complaint against Revolters Isa 1.5 Why should ye be stricken any more ye will revolt more and more THE Christian's Obligations TO PEACE AND CHARITY Delivered in an ADVENT SERMON AT CARISBROOK-CASTLE Anno 1647. And now Published with Several SERMONS more By H. HAMMOND D. D. LONDON Printed MDCLXXXIII THE Christians Obligations TO PEACE and CHARITY The I. SERMON ISAIAH 2.4 They shall beat their Swords into Plough-shares and their Spears into Pruning-hooks THE day is the Third of Advent designed by the Church for the Celebration of the closer and nearer approach of the Majesty of Heaven to this lowly sinful Earth of ours that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed coming Kingdom as 't is styled Mark 11.10 And the Text is a piece of an Advent Chapter the very Contents bespeak it so Isaiah prophesying the coming i. e. Advent of Christ's Kingdom All the unhappiness of it is that this part of the Prophecy about transforming of Swords seems not yet to be fulfilled in our ears that after so many Centuries Christ is not yet so effectually and throughly born amongst us as was here foretold that those glorious effects of his Incarnation are not yet come to their full date i. e. in effect that Christ is come to his birth and with him all the well-natur'd charitable qualities all the unity and peace and bliss in the world and through the contrivances the Enemy-power there is not liberty or strength to bring forth all the precious issues of Christianity are resisted and obstructed and stifled in the Womb the temper of the pretending world being so strangely distant from the temper of Christ the prophecies of his coming having so little of the Sword in them and the practice of Christendom so nothing else Blessed Lord that we might once be able to
my glory may sing praise to thee and not be silent O Lord my God I will give thanks to thee for ever Paraphrase 12. And this obligeth me for ever with soul and tongue to give glory to God and never to think I have done enough in praising and magnifying his mercy This therefore shall be my continual practice O thou powerful God and to me a most gracious Father Annotations on Psal XXX Tit. Dedication The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally used in the Titles of Psalms to denote the Author to be David and so here may best be joyned in construction a Psalm of David Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyn'd and made one word by Maccaph will be a dedicatory song All the difficulty is concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house For from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to initiate to instruct and by a metaphor to dedicate a house is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation dedication either the consecration of an holy house or Temple or the dedication i. e. initiation or entring on a common house new built when the owner comes first to dwell in it For this was wont to be observed and celebrated as a day of solemnity and festivity so we see Deut. 20.5 care taken for him that hath built a new house and hath not dedicated it that he shall be permitted to return from the battel as he that hath betrothed a wife and not taken her or planted a vineyard and not eaten of the fruit of it custom among the Jews having made every one of these a solemn time of rejoycing When a man first eats in a new house say the Jews he makes a feast and rejoyceth himself And thus I suppose it was with David When he was quietly seated in the Kingdom of Israel as well as Judah and after his taking of Sion and dwelling in the fort and calling it the City of David and building round about from Millo and inward 2 Sam. 5.9 at length we read that Hiram King of Tyre sent Messengers to David and cedar trees and Carpenters and Masons and they built David an house v. 11. And this being finished this Psalm may reasonably be thought to have been fitted by him for a festivity at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXXII render it the dedication of his house Thus the succeeding Church of the Jews have made use of this thirtieth Psalm at the first injoyment of the fruits of the earth according to that festival manner prescribed Deut. 26.10 Maimonides tells us this Psalm was repeated by the Levites in the Court of the Sanctuary over those that brought their baskets on their shoulders And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication of an house was of the same kind in a solemn and religious manner of entring on the possession of it And 't is not impossible that such days might be kept yearly as the Natales of men and of cities were and then here will be place for the conjecture of those which apply this Dedicatory Psalm to Davids victorious return from the danger of Absaloms rebellion To this the mâ—ter of the Psalm fitly agrees see v. 1 2 3 5 〈◊〉 And the building of a Royal Palace having been the effect of his establishment in his Kingdom 2 Sam. 5. 't is not unlikely the festival remembrance of it should be in a special manner observed after such an interruption as this rebellion gave it The Chaldee indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Sanctuary and to that the Emphasis in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house inclines as if David had built some such house as he designed 2 Sam. 7.2 But we know he was not permitted by God to do it v. 5. but the dignity was reserved for Solomon v. 13. Then indeed at the building of the Temple there was a feast and song of dedication Nay four such we find mentioned among the Jews the first at the building it by Solomon in Autumn 1 King 8.63 the second in the Spring at the re-edifying it by Zorobabel Ezra 6.16 the third of the Altar when Judas Maccabaeus repaired it after Antiochus's profanation in the Winter Joh. 10.22 and the fourth at Herods building the second Temple But this of Davids here cannot be thought by way of prophecy to respect that unless as Kimchi fansies taking order for the future building of the Temple 1 Chron. 28.9 and giving a model of it to Solomon he gave him also this Psalm for the dedicating it together with the silver and gold and brass and other materials for that sacred work This conjecture of his was not unfit here to be mentioned But the Psalm more probably belongs to his own house which he built new at his being peaceably setled in the Kingdom of Israel as well as Judah and as 't is probable celebrated with an Anniversary ever after V. 5. Moment From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subito motus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment but the LXXII read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger either because that is a suddain commotion of the soul or else taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his anger in the latter part of the verse meaning I suppose the effects of his anger chiding increpation as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred or other such punishments for otherwise that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger in his anger would have no great sense in it and yet thus hath the Latine rendred it ira in indignatione ejus V. 7. My mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain is literally strength in or on my mountain referring possibly to Sion the hill of David since the time of the Arks being placed there For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both the notions both for praise and strength applyed to the Schechinah or presence of God in the Ark or Temple Psal 96.6 strength and beauty are in his Sanctuary and Psal 132.8 the Ark of thy strength And then the setting or establishing strength on that mountain may be the placing of the Ark there But the LXXII for mountain read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or comeliness either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that or else from the affinity of these words both in sound and signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain and glory they thought fit to take in the sense of the one the more fully to paraphrase the other And thus if applyed only to Davids person the sense will bear being in the Hebrew figurative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast set or establisht strength on my mountain but in the LXXII more clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of thy fathers shall be thy children whom thou mayst make Princes in all the earth Paraphrase 16. As she parts with royal parents in Aegypt so now she shall be a mother of royal children her posterity shall succeed in the kingdom of Judah And so in the antitype Abraham by being disowned from being the father of the Jewish Synagogue circumcision the seal of that covenant being destroyed shall not lose but gain a better title to that name enjoying the completion of that prophecy which spake him the father of many nations and shall then be the Patriarch of the whole world of faithful persons and the Jewish Synagogue honoured before with the dignity of having a believing and righteous father shall now be more highly honoured in having a multitude of faithful and pious children by Christ begotten and by her brought forth unto God And so likewise in respect to the Gentiles in stead of Idolatrous ancestors there shall be a succession of pious Christians which shall become governors of the Church so the first Converts were made Bishops over all the world 17. I will make thy Name to be remembred throughout all generations therefore shall the people praise thee for ever and ever Paraphrase 17. This nuptial song shall perpetuate thy memory and bring thee continual praise and honour among all posterities And so shall the Church of Christ be for ever illustrious and visible upon the earth and this very Psalm be lookt on by Christians as the description of these blessed spiritual espousals betwixt Christ and his Church Annotations on Psalm XLV Tit. Shoshannim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six in all probability signifie instruments of six strings The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assessors of the Sanhedrim as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title of the Doctors of the Jews The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seem to refer to the custome of alternate singing of which we have spoken on Psal 24. one verse by one another by the other part of the quire which alternation as it is not unfitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it might by them be thought to be noted by this word deduced by them as also by the Chaldee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change or vary Of the sons of Coreh see Psal 42.1 of Maschil see Psal 32. note a. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foeminine plural from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved it must signifie the female or virgin friends they that had the same respect to the Bride as the friends of the Bridegroom had to him John 3.29 see note b. on that chapt These are the attendants of the solemnity and their chief business is to increase and ingage the love of the Bride to her Husband And in their persons this Psalm is indited as if it were spoken by them and so is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a canticle of these beloved or friends of the Bride the Bride-maids the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the beloved and so the Latine as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 1. Inditing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used only in this one place in Scripture signifies ebullivit prae fervare to boil or seeth out through excess of heat is agreed by all The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine eructavit the style ordinarily used of a spring or fountain and so the Jewish Arab Interpreter renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs to the springing forth of water originally but is applyed to any new invention or good thing produced by the mind So Abu Walid also would have it rendred that so first his heart sent forth and then his tongue altered what that produced or dictated He observes also the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the radicals are the same only transposed which signifies to swell forth or distill as water out of an hill or rock And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick without transposition signifies motion or commotion and so Kimchi renders the Hebrew word And thus the word is deemed applicable to speech which is thus sent out from the heart at the mouth and is produced by the heat or motion of thoughts or meditation my heart was hot within me and the fire kindled and at last I spake with my tongue But it is not improbable that the metaphore should here be taken from boiling over the fire in a pot or pan which is the way of dressing or preparing of meat So the word signifies and is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferbuit calefactus est and from that notion of it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frying-pan Lev. 7.9 that wherein the mincha or meat-offering was drest with oyl v. 10. And to this it very well agrees that a sacred hymn prepared by a Prophet first composed by the spirit in his heart then readily brought forth by his tongue which in that respect being here compared to the pen of a ready writer agreeth also with another notion both of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for making hast should be here exprest by a peace-offering or sacrifice of thanksgiving drest with oyl over the fire whether fried or boiled the ebulliency denoted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being equal in both of them and then by the sacrificer presented to God Lev. 2.8 as this here is to the King in the next words So that not questioning the original notion of the word for ebullivit we may yet best express the metaphor here by preparing which is a general word common to the dressing of meat or offering and to the composing of any hymn which is the spiritual oblation and is here part of the nuptial festival composed for the celebrating of it As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum bonum in the vulgar the good word or speech or matter it will by analogy signifie a festival hymn as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies laetus as well as bonus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good day is a festival day a day of rejoycing and the feast being a marriage feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good or festival hymn will be distinctly an Epithalamium And then that which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best literally rendred my composures will I deliver or recite to the King so the Chaldee exactly in the same form reading only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same any kind of works or composures V. 4. And in thy Majesty The fourth verse is literally to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and prosper with thy honour or majesty i. e. we
righteousness which frequently imports mercy The LXXII accordingly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderful V. 5. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea is frequently set to denote the Islands that are incompast with the sea on every side and being here opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ends or extreme parts of the earth i. e. the continent it is set to signifie all the farthest distant angles or Islands of the world and so is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are far removed and so will best be rendred to the letter the sea of them that are farthest off and explained by the Chaldee who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the Islands of the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are remote from the continent The Syriack render the sense most fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remote nations V. 8. Outgoings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodiit processit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egressio and is ordinarily applyed to the Sun and then best rendred rising So Psal 19.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his going forth i. e. his rising is from the end of the heavens i. e. extreme part of the horison So Psal 75.6 For promotion cometh neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the going out i. e. from the rising of the sun the East nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evening or sun-set or west In proportion with which place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out-going and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening or sun-set or west are set opposite it will be most fit to interpret the phrase here that the out-going of the morning shall be literally the rising of the sun or morning star the forerunner of the sun and by metonymy the East or one extreme part of the world and again that used for the men that inhabit it and the evening on the other side not the outgoing of the evening or rising of the moon or stars but literally the place of the suns setting the west and so the inhabitants of that other extreme part And so both together be equivalent with those that dwel in the uttermost parts of the earth in the beginning of the verse V. 9. Visitest That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies visiting in the notion either of mercy or punishing and here belongs to the former in mercy there is no question The difficulty is in the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discurrit cum fremitu running about with a noise as an hungry or thirsty Lion may signify to make thirsty This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabs use frequently of parcht or dry ground which opens the mouth as it were to beg for shours Thus a dry ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 143.6 a thirsty land And thus the longing soul in the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with the hungry soul and by that conjunction seems to signify the thirsty soul Psal 107.9 The Chaldee there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty And thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for appetite or desire Gen. 3.16 and Gen. 4.7 and so the verb is frequently used by the Rabbines And then as Aben Ezra and Kimchi prefer this notion so the rendring they think will most probably be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast visited in mercy i. e. blessed the earth or land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thou hast made it dry or thirsty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast or dost enrich it greatly i. e. Thou the same God which hast punished and made thirsty dost again return in mercy and enrich it also restorest plenty to it Thus it was in the story after the three years famine 1 Sam. 21.1 and is most probably the meaning of this passage as all that follows of the plenty But others interpret it in the notion of watering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Jewish Arab thou hast watered and to that Abu Walid inclines and so the Chaldee and Syriack and LXXII whose authority may prevail for that V. 9. When The only difficulty of this v. 9. will be removed by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or quandoquidem for thus it lyes Thou with thy divine blessing and providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitest i. e. takest care for the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is here below particularly the field that bears fruits or corn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and waterest it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou inrichest it exceedingly Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the river of God is full of water i. e. the clouds which God hath prepared to be receptacles of waters from thence when he pleaseth to pour down upon the earth they are always kept full for any uses And hereby thou preparest their corn by the former and the latter rain thou makest fruitful seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so thou hast founded it i. e. the earth i. e. God hath so placed the earth in the midst of waters waters in the bowels of it and waters in the clouds hanging over it the keys whereof are peculiarly kept in his hand say the Jews as the keys of life and resurrection see note on Act. 14 a that as he can if he please overthrow and destroy it presently as in the deluge he did for the sins of the old world see 2 Pet. 3.5 so if our provocations do not withhold his hand he will replenish and inrich it constantly by these means To t is sense the antient Interpreters agree the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so is the preparation the earth was after this manner prepared and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou foundest or establishedst it and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing thou hast so founded it V. 10. Waterest In this v. 10. is set down the way by which the rain enricheth the Earth that is prepared for corn and makes it fruitful First after ploughing it comes down and moistens the earth waters the ridges or ground cast up so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be watered or moistned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this saith Abu Walid that in Arabick with th it signifies a cleft and with t that which the plough cleaves in the earth a furrow But R. Tanchum saith that with th it is indeed a cleft by reason of something wanting to fill the place but with t it signifies the lines or ridges of earth betwixt two furrows And whereas the Arabick Lexicographers by name Al Kamus render it a furrow he saith it may be so called from the efficient cause of it because the making the furrows and turning the earth out of them occasioneth the raising of
of promise to me and all thy rich mercies I will in the solemnest manner exalt and praise thy Name O thou great and only God of heaven who hast revealed thy self to thy people 23. My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed Paraphrase 23. And this shall be to me the joyfullest imployment in the world joy to my tongue that is above measure honoured by being the instrument of thy praises and joy to my very life which hath been rescued by thee from such present dangers 24. My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto shame that seek my hurt Paraphrase 24. And therefore being the pleasantest it shall also be the most constant imployment of my life to depraedicate thy mercy and performance of all thy gratious promises who hast secured me and disappointed and frustrated all mine enemies Annotations on Psalm LXXI V. 15. The numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit regularly signifies numbers and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers of them and Symmachus accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how to number The LXXII now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not tradings negotiationes saith the Roman Psaltery But the Latine reading literaturam makes it more probable that the more antient reading of the LXXII was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack retein the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers thereof and is not so well rendred by the Latine Scripturam The elegancy is here observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall number or recount thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know not the number of them they being so numerous that 't is not possible to count them V. 16. I will go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or go in signifies among many other things the administration of any publick office See Numb 27.16 17. where to go out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in before them is to govern the people and so oft elsewhere and so also of more private actions Deut. 28.6 Thou shalt be blest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy going out i. e. in all thy undertakings And thus without the addition of going out it is here used for any action of his life V. 21. Comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversus fuit doth regularly signifie shalt return so all the antient Interpreters seem to understand it and not in the notion of circuivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast returned and comforted say the LXXII and so the Latine reversus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return The Seventy Second PSALM A Psalm for Solomon Paraphrase The seventy second Psalm was composed in contemplation of Solomons succeeding David in the throne and the happy days of his reign and under that type looks forward to the days of the Messias as the Jews themselves apply it see note c. 1. Give the King thy judgments O God and thy righteousness unto the Kings son Paraphrase 1. O Lord I beseech thee to pour out upon Solomon my son who is to succeed me in the throne all the royal virtues and skill in government according to the rule which thou hast prescribed to Kings and all manner of justice and goodness in the admiration of so sublime an office 2. He shall judge thy people with righteousness and thy poor with judgment Paraphrase 2. That so he may manage this power with all indifferency and impartially relieve all that make their appeals to his tribunal 3. The mountains shall bring peace unto the people and the little hills by righteousness Paraphrase 3. And both the higher and lower Judicatures move so regularly that the whole Kingdom may be governed peaceably and justly 4. He shall judge the poor of the people he shall save the children of the needy and break in pieces the oppressor Paraphrase 4. And all innocent persons receive the benefit of his patronage and protection and all injurious invaders of others rights be severely punished by him 5. They shall fear thee as long as the Sun and Moon indure throughout all generations Paraphrase 5. Then shall his government be famed and his wisdom and happy administration be lookt on with continual reverence by all posterities and therein be a type of the Kingdom of the Messias who shall descend from him and set up his throne in mens hearts when the Jewish Kingdom shall determine and be adored and worshipped at set hours constantly every day throughout all ages 6. He shall come down like rain upon the mowed grass as showers that water the earth Paraphrase 6. Then shall he be an instrument under God of refreshment and incouragement and growth to all virtue and so shall the Messias in a most eminent manner 7. In his days shall the righteous flourish and abundance of peace so long as the Moon endureth Paraphrase 7. And as long as he reigns the nation shall be managed with all justice and peaceableness and prosperity and from him shall the Messiah arise in the time appointed by God and settle and establish a Church which shall never utterly perish till the end of the world 8. He shall have dominion also from sea to sea and from the river unto the ends of the earth Paraphrase 8. The whole Jewish nation the Kingdom of Israel and Judah both shall remain under his subjection as long as he lives see note on Psal 11. f. and so shall the bordering nations also the Philistims and Moab 〈◊〉 and Idumâ—ans and Syrians c. As for the Messias of whom he is the most eminent type he shall begin his spiritual Kingdom in Judaea and propagate it over all the world 9. They that dwell in the wilderness shall bow before him and his enemies shall lick the dust Paraphrase 9. And others more remote shall do him homage and those that oppose and make war against him shall be subdued and destroyed And so in the days of the Messias the heathen nations shall submit to the faith of Christ and they that obstinately oppose it shall be destroyed 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Paraphrase 10. And many Princes from the remotest parts of the world see note on Psal 48.6 shall send tokens of their respect and reverence to him see note c. and 1 King 10.1 Matth. 12.42 And so in like manner the Gentile nations shall receive the faith of Christ and as a praesignification thereof the Magi Mat. 2. shall bring him presents as soon as he is born 11. Yea all Kings shall fall down before him all nations shall serve him Paraphrase 11. And in suâ— the generality of the
for ever Paraphrase 6 7. Such as wicked men that go on prosperous and uninterrupted in their course do not at all discern or comprehend the meaning of for when they from their successes gather matter of triumph applaud and congratulate their prosperities this is a most gross and sad mistake in them The only true account which is to be made or conclusion to be collected from these their temporary successes being rather this 1. That now they are hastening to their excision their bravery like that of a flower being a most certain indication of their approaching ruine whilst the righteous flourish like a Palm or Cedar v. 12. get heighth and strength and glory from their age and 2. That Gods vengeances due to them and not yet inflicted will one day come upon them the more direfully and unavoidably for these their present short prosperities even utter ruine and destruction 8. But thou Lord art most high for evermore Paraphrase 8. And herein Gods power and justice and fidelity is and shall be most eminently discernible to the eternal discomfiture and confusion of all the enemies of him and his Church 9. For lo thine enemies O Lord for lo thine enemies shall perish all the workers of iniquity shall be scattered Paraphrase 9. For God shall certainly distinguish and make a difference betwixt wicked and pious men his enemies and his friends and faithful servants and what-ever indiscrimination there appears between them here in this world for some time he will undoubtedly make the separation he will visibly seise on the ungodly the oppressors and persecutors of his Church blast their greatest prosperities dissolve their strength rout their armies bring them to nought and adjudge them to irremediable perishing 10. But my horn shalt thou exalt like the horn of an Unicorn I shall be anointed with fresh oyl Paraphrase 10. Whilst on the other side the truly pious men shall have all their oppressions and sufferings repaired and be rewarded abundantly with honour and exaltation deliverance and peace here in Gods season advancement to a flourishing condition here in this world and eternal bliss in another life 11. Mine eye also shall see my desire on mine enemies and mine ears shall hear my desire of the wicked that rise up against me Paraphrase 11. And this change shall be most visible and illustrious the judgments of God and destructions that fall upon the obstinate enemies of God and his Church shall be very stupendious and remarkable 12. The righteous shall flourish like a palm-tree he shall grow like a Cedar in Lebanon Paraphrase 12. And the prosperity and peaceable flourishing of the Church in the fruits as well as the profession of piety in the former resembling the fertility of the palm-tree in the latter the tallness of the Cedar shall be as remarkable also 13. Those that be planted in the house of the Lord shall flourish in the Courts of our God 14. They shall still bring forth fruit in old age they shall be fat and flourishing Paraphrase 13 14. They that sincerely and faithfully give up their names to the service of God and his worship shall at length injoy great tranquility liberty of holy offices and all other such most desirable priviledges and opportunities of piety such trees as these as men are said to be trees inverted may without violation of the law he planted near the altar and flourish in the courts of God And the Church shall be much increased by this means propagated beyond the holy land over the face of the whole earth and not decay with age but herein also imitate the palm-tree v. 12. that the older it grows is still the more fertile 15. To shew that the Lord is upright he is my rock and there is no unrighteousness in him Paraphrase 15. All this as an eminent testimony of the great justice and uprightness of Gods judgments who although he permit wicked men to flourish and his own people to be afflicted for a while yet at length changeth the scene and by interposition of his almighty power subdues the wicked restores and advances his faithful servants to all prosperity and flourishing in this life Annotations on Psal XCII V. 7. When the wicked The 7. and 8. verses are so to be joyned together and read as in one period and affixt to v. 6. that they may set down the error that is there imputed to the ignorant or inconsiderate wicked man he thinks well of his own condition measuring by his present successes and atheistically despising any future account that he shall be concerned in and this is the error noted v. 6. and refuted in the two following verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wickeds springing or sprouting out like grass or flower of the field or when or that or how the wicked do spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the workers of wickedness do flourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their destruction or that they may be destroyed for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII that they may this being the event and consequent of their flourishing like grass for so we know the flourishing of that abodes its suddain perishing either by excision or natural decay which is not true of the flourishing of palms and Cedars v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or but thou Lord art most high They flourish and thereby do but accelerate their ruine and over and above make it more sad when it comes but God remains just and magnified in these strange turns of his providence The Jewish Arab here refers the sixth verse to what precedes ver 5. reading it How great are thy works O Lord and thy thoughts c. And man is more foolish than that he should know them all and more bruitish than that he should understand it and then begins a new sentence with the seventh verse V. 9. Scattered From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitus est whence both the Latine partiri and the English part in the notion of dividing or separating is deduced is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hithpael which the Interlinear renders segregabuntur shall be parted or separated And thus it may possibly be a judicial phrase to denote the discrimination that is made betwixt men as betwixt the sheep and the goats Mat. 25.32 All the nations shall be gathered together or assembled before him as a Judge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall separate them one from another as the shepherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separates the sheep from the goats For this interpretation we have the authority of the Chaldee which paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the world to come they shall be separated from the congregation of the just And in this sense if it be admitted it will be all one with what is said in more words Psal 1.4 The ungodly are not so but and the ungodly shall not stand in the judgment
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
16.13 Num. 11.31 as thick as dust Psal 78.27 But then when they had gathered great plenty of these at least ten homers to a man just as they were ready to eat them the wrath of God came out against them and punished their murmuring with a terrible plague And so this as all other inordinate desires cost them full dear and brought them not any the least benefit 16. They envied Moses also in the camp and Aaron the saint of the Lord. 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked Paraphrase 16 17 18. After this they brake out in a mutiny against Moses and Aaron Num. 16. not allowing them to have any commission of preeminence or authority more than any other of the people had every one pretending to be holy and upon that account free from subjection to any other But for the repressing and refuting of this vain plea and vindicating the authority of those that God had set over them both in the Church and State two terrible essays of God's wrath were here shewed the opening of the earth and swallowing up all that belonged to Dathan and Abiram v. 32. and a fire from heaven coming down upon them that presumed without mission from God to offer incense to assume the Priest's office v. 35. And when both these did but make the people murmur the more at Moses and Aaron v. 41. God avenged this yet more severely with a plague that swept away fourteen thousand and seven hundred of them 19. They made a calf in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an oxe that eateth grass Paraphrase 19 20. After this when God was delivering the Law to Moses on Mount Sinai and therein made a strict prohibition of making them any graven image or similitude of any creature in the world in order to worship God exhibiting himself to them in a thick cloud and they seeing no similitude but only hearing a voice yet while Moses was absent from them they made them a molten calf calling it their Gods and that it might go before them in God's stead and accordingly worshipt it and made a sacrifical feast unto it Exod. 32.6 and committed great abominations see note on 1 Cor. 10. c. 21. They forgat God their Saviour which had done great things in Aegypt 22. Wondrous works in the land of Ham and terrible things by the red sea Paraphrase 21 22. Such haste they made to cast off the service of that God which had so lately delivered them out of their Aegyptian slavery and in order to that shewed forth such prodigies of his power and vengeance on Pharaoh and the Aegyptians both before he dismist them and when he pursued them in their march out of the land 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them Paraphrase 23. Upon this provocation of theirs God communed with Moses Exod. 32.10 about destroying this whole people that thus rebelled promising to make of him a great nation But Moses most earnestly besought him v. 11. to turn from his fierce wrath v. 12. and repent of this evil against his people and God was attoned by his importunity and repented of the evil v. 14. and he destroyed them not 24. Yea they despised the pleasant land they believed not his word 25. But murmured in their tents and hearkened not unto the voice of the Lord. Paraphrase 24 25. After this when they came near their Canaan that most fruitfull possession promised them by God and when Moses had sent out spies to descry the land and they brought back word as of the great fertility of the land so of the giantly strength and stature of the men their fortifications and their eating up the inhabitants Num. 13.26 27 c. they fell into a great passion of fear ch 14.9 and sorrow v. 1. and murmured against Moses and Aaron and God himself v. 2 3. and resolved to give over the pursuit of Canaan and make them a Captain and return back to Aegypt v. 4. and so utterly to forsake the service of God 26. Therefore he lifted up his hand against them to destroy them in the wilderness 27. To overthrow their seed also among the nations and to scatter them in the lands Paraphrase 26 27. This again most justly provoked God to that degree of wrath against them that he said he would smite them with pestilence and disinherit them destroy the whole people and make of Moses a greater nation v. 12. see Ezech. 20.23 But Moses again interceding for them and urging that argument formerly used by him with success that the Aegyptians and other nations would say that God was not able to bring them into the land which he had sworn to them v. 16. he again prevail'd for their pardon v. 20. but that with this reserve which he bound with an oath v. 21 28. that all they that having seen his miracles in Aegypt had now tempted him ten times should die before they came to this good land v. 23 29. And accordingly after this the Amalekites came down and the Canaanites and smote them and discomfited them v. 45. and Arad King of Canaan fought against them and took some of them prisoners ch 21.1 to this Kimchi applies the scattering both here and in Ezekiel 28. They joyned themselves also to Baal-peor and ate the sacrifices of the dead Paraphrase 28. After this they mixed themselves with the Moabitish women Numb 25.3 and by them were seduced to their Idol-worship partaking and communicating in their sacrifices offered to the Moabitish Gods which were but dead men 29. Thus they provoked him to anger with their inventions and the plague brake in upon them Paraphrase 29. On this foul provocation of Idolatry and uncleanness God's judgments fell heavily upon them a terrible plague that swept away four and twenty thousand of them 30. Then stood up Phinees and executed judgment and so the plague was stayed Paraphrase 30. Onely in the very point of time Phinees the son of Eleazer did an act of special zeal took a jâ—velin and killed an Israelitish man and Midianitish woman in the very act of their uncleanness And this zeal of his propitiated God and so the plague ceased 31. And that was counted to him for righteousness unto all generations for evermore Paraphrase 31. And this act of his was so acceptable to God that beside the dignity of being an instrument of appeasing God's wrath toward the people God thought fit to reward it with the honour of the High-priest's office to be annexed to his family for ever if they walked not unworthy of it 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they
estate such are our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our weaknesses ignorances and the like and some that are not the spots of sons they which do them shall not without actual reformation and victory and forsaking enter or inherit the kingdom of God after all that Christ hath done and suffered for them such our deliberate acts and habits against light against grace the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text and let me tell you the not pondering these differences not observing the grains and scruples of sin how far the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extend and when they are overgrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ground that I say no more of a deal of desperate profaneness We cannot keep from all sin and therefore count it lost labour to endeavour to abstain from any having demonstrated our selves men by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we make no scruple to evidence our selves Devils too by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desperation of perfect sinlessness makes us secure in all vileness and being engaged in weakness we advance to madness either hope to be saved with our greatest sins or fear to be damned for our least and having resolv'd it impossible to do all resolve securely to do none our infirmities may damn us and our rebellions can do no more our prayers our almes have sin in them and our murthers and sacriledges can be but sinful and so if the Devil or our interests will take the pains to solicite it the deadliest sin shall pass for as innocent a creature as tame a stingless Serpent as the fairest Christian vertue and all this upon the not observing the weight of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which Christ rose from the grave on purpose to turn us from and from which whosoever is not turned shall never rise unto life Add unto this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the his iniquities as it refers to the author of them and this is the bill of challenge and claim to those accursed possessions of ours nothing is so truly so peculiarly ours as our sins and of those as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our frailties our lapses our ignorances the diseases and infelicities of our nature which may insensibly fall from us vix ea nostra voco but our wasting wilful acts and indulg'd habits those great Vultures and Tygres of the soul they are most perfectly our own the natural'st brats and truest progeny that ever came from our loins nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Agamemnons phrase nor God nor Fate nor Fiend are any way chargeable with them The first were blasphemy the second Stoicism and folly to boot the third a bearing false witness against the devil himself robbing him of his great fundamental title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calumniator and proving those that thus charge him the greatest Devils of the twain and all this is but one part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the his c. as it refers to the Author And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again the his as it is a note of eminence his peculiar prime reigning sins that all others like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or commonalty are fain to be subject to sometimes a monarch-dictator-single sin a the plague in his own heart a principality of ambition of pride of lust of covetousness that all others at their distance administer unto sometimes an optimacy of a few all prime coequal in their power and sometimes a democracy or popular state a whole Aegypt full of locusts in one breast a Gad a troop or shole of sins all leading us captive to their shambles and thus our Soveraign sins as different as our tempers and every oâ—e the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here every man from his iniquities The summ of this first prospect is briefly this Thâ—â—urning every one from his iniquities wherein Christs blessing us consists is his giving of grace sufficient to work an universal sincere impartial thorough-change of every sinner from all his reigning wilful sins The sincerity though not perfection of the new creature And the dependence betwixt this and the resurrection of Christ is the second or next enquiry The resurrection of Christ in the Scripture-stile signifies not always the act of rising from the dead but the consequent state after that rising by the same proportion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creation and the being regenerate or born of God signifie the state of Sonship and not the act of begetting only So that in brief the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the raising up of Jesus signifies the new state to which Christ was inaugurate at his resurrection and contains under it all the severals of ascension of sitting at the right hand of power of the mission of the Holy Ghost and his powerful intercession for us in Heaven ever since and to the end of the world And this is the notion of the resurrection of Christ which is the blesser which hath that influence on our turning 't will not be amiss to shew you how And here I shall not mention that moral influence of his resurrection upon ours by the example of his powerful rising out of the grave to preach to us the necessity of our shaking off the grave-cloths that cadaverous chill noisome estate of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rise again with him This is the blessing in the Text but this the example of Christ might preach long enough to dead souls before it would be hearkened unto although the truth is the antient Church by their setting apart these Holy-days for the baptizing of all that were baptized and the whole space betwixt this and Pentecost and every Dominical in the year for the gesture of standing in all their services that no man might come near the earth at the time that Christ rose from it did certainly desire to enforce this moral on us that our souls might now turn and be blessed rise and be conformed to the image of Christs resurrection Blessed Lord that it might be thus exemplary to us at this time But to omit this the special particulars wherein the resurrection of Christ as our blesser hath its influence on our turning are briefly these three 1. The bestowing on us some part of that Spirit by which Christ was raised out of the grave Consider Rom. 8. verse 11. and 't is all that I shall say to you of that first particular If the Spirit of him that raised up Christ from the dead dwell in you he that raised up Christ shall also quicken your mortal bodies by his Spirit that dwelleth in you that Spirit of power by which Christ was raised out of the grave is the very efficient of our turning our new birth the Author of our present blessedness and the pledge of our future immortality God having raised his Son by his Spirit anointed him with that Spirit to work the like miracles