mighty work of wise disposal and contrivance for the preservation of mankind and though once for the sins of the old World these waters were appointed to break out and so overwhelmed the whole earth yet God hath firmly promised that they shall never do so again 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place Paraphrase 3. But though all the whole Universe be his and he effectually present in every tâ—â— smallest corner thereof yet in a more peculiar manner will he exhibit himself in Mount Sion at the placing the Ark of the Covenant in it that image of heaven it self the special place of his residence built on purpose for the adoring and worshipping and performing service to him And as to heaven so to this every one promiscuously is not meet to be admitted nor can expect to partake of his blessing auspicious presence there 4. He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully Paraphrase 4. But only such as keep close to the commands of God that preserve their minds as well as their bodies their inward thoughts and consents as well as their external actions from all forbidden unlawful objects that never make use of perjurious deceitful means for the inriching themselves or depriving others but serve and worship God uprightly 5. He shall receive the blessing from the Lord and righteousness from the God of his salvation Paraphrase 5. Such and none but such shall be accepted and rewarded by God at their approach to his Sanctuary when they pray unto him and when they most want and depend upon his mercy Though God in Christ be a Saviour to all sincere worshippers and servants of his none 't is sure but such shall have part in this salvation 6. This is the generation of them that seek him seek thy face O Jacob. Selah Paraphrase 6. These indeed are the men that may properly be said to pray to and worship God these are the true Israelites that are meet to appear before the God of Israel whose peculiar presence is exhibited in the Ark of his Covenant or that associate themselves and joyn with thee O Jacob in the worship of the one true God 7. Lift up your heads O ye gates and be ye lift up ye everlasting dores and the King of glory shall come in Paraphrase 7. For the admission of this Ark of the Lord to a place where it may long continue the gates of the Fort of Sion are now to be set wide open those strong invincible gates as for the cheerful hospitable reception and entertainment of that great King whose Palace it is 8. Who is the King of glory the Lord strong and mighty the Lord mighty in battel Paraphrase 8. And if any aske what King this is the answer is ready That powerful omnipotent Lord that hath wrought all Davids victories for him 9. Lift up your heads O ye gates even lift them up ye everlasting dores and the King of glory shall come in Paraphrase 9.10 And let this be a solemnity to all Israel as for the most glorious and welcome news the placing the Ark of Gods Covenant in the Royal City and so securing to us the presence of God himself the God of all victory in war to whom we may daily assemble and make our addresses with confidence to be accepted and heard and so be for ever happy and joyful in his presence This primarily belonging to the bringing the Ark into Sion doth also literally belong to the ascension of Christ our Saviour into the highest heavens and so the antient Fathers frequently apply it 10. Who is the King of glory the Lord of hosts he is the King of glory Selah Annotations on Psal XXIV V. 4. Lift up his soul That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take to lift up which is used in very many senses according to the matter to which it belongs doth sometimes signifie to swear by there is no question Thus 't is in the third Commandment and generally when it is the taking Gods name for Gods name being God himself the taking of that is the swearing by God see note on Psal 16. e. And though applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul it frequently in the Psalmist signifies somewhat else lifting it up in devotion as it were a sacrifice to God yet the consequents here belonging evidently to perjury and among the forms of swearing that by the soul or life being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am. 6.8 God hath sworn by his life or soul therefore it is here most probable to be taken in that sense especially having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain joyned with it which again makes it more parallel to that in the third Commandment where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Saviour Mat. 5. perjury is denoted The only remaining difficulty is how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred my soul or his own soul The points direct to render it my soul and so the Interlinear reads animam meam my soul or life as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making God the speaker of this verse and then it is God's life or soul But the the text writing ו not ×™ and the context according with it the punctation must in reason give place and accordingly all the antient interpreters appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul by that meaning his own soul or the soul of the swearer And thus it may probably be And yet it is as probable also that the Lord being formerly more than once mentioned in this Psalm the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul or life may be the life of God by whom oaths are wont to be conceived and are then an acknowledgment of Gods vindicative power which if it be invoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vain i. e. a false thing is a huge degree of profaneness and so may here fitly be set to signifie those that are not meet to be admitted into Gods holy place where he is to be honoured and worshipt V. 5. Righteousness That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is oft taken for mercy is frequently observed see note on Mat. 1. g. and Mat. 6. a. and so 't is most probably to be taken here being explicative of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing going before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two words for blessing benefaction and benediction are frequently used for works of mercy and thus the LXXII read it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Arabick and Aethiopick in like manner mercy from God his Saviour V. 6. O Jacob What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob is set to signifie here is uncertain The LXXII leaving out the affix of the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy face and reading it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Joseph and Benjamin to bless the people on the one and Reuben Gad Dan Asher Zabulon and Napthali on the other to curse six on one side and six on to'ther And being thus found so long before and so long after this time 't is the less to be doubted but it was practised now at the bringing of the Ark to Sion To which purpose 't is farther to be observed from Psal 48. written for the removal of the Arke and beginning with the solemn form Let God arise c. prescribed in the law for that occasion Num. 10.36 that the manner of this Procession is thus described v. 24. They see thy goings O God the goings of my God and King in the Sanctuary The singers went before the players on Instruments followed after amongst them were the Damsels playing upon the timbrels One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company or chorus of vocall Musick went before the Ark the other of Instrumental of all kinds followed it Whereon it follows Bless ye the Lord in the Congregations in the plural these two companies And then it cannot be improbable that as Neh. 12.40 So stood the two companies in the house of the Lord so here at the entry of the Ark into Sion these two chori should be drawn up at the gates on each side of it and so stand and the first be supposed to begin with the three first verses of this Psalm The earth is the Lords c. Who shall ascend c. to which the other answered in the three following He that hath clean hands c. Then the first resuming their turn in the seventh verse Lift up your heads c. the other answered in part of the eighth Who is the King of glory then the former answering The Lord strong and mighty the Lord mighty in battel The other resumes again Lift up your heads c. And then the first asking the question Who is c. the second concludes The Lord of hosts he is the King of Glory The Twenty Fifth PSALM A Psalm of David Paraphrase The Twenty Fifth Psalm composed by David in some time of distress is a divine mixture of Prayer for pardon of sin and deliverance from evil and also of meditation of Gods gracious dealings with his servants 1. Unto thee O Lord do I lift up my soul Paraphrase 1. O Lord I have none but thee to whom to address my prayers in times of distress to thee therefore I come with the tribute of an humble heart the offering of a devout soul be thou pleased to accept it from me 2. O my God I trust in thee let me not be ashamed let not mine enemies triumph over me Paraphrase 2. In thee O my gracious God do I repose all my confidence O let me not be left destitute or forsaken by thee let not my adversaries have occasion to rejoyce and deride me as one that have been disappointed or frustrated in my dependences on thee 3. Yea let none that wait on thee be ashamed let them be ashamed that transgress without cause Paraphrase 3. Yea let all those that rely and depend on thee be constantly owned by thee let not any man that hath reposed his whole trust in thee find himself disappointed Let that be the fate of treacherous perfidious persons those that rely on their own ungodly policies let them miscarry and be disappointed of their hopes and so appear ridiculous among men The only way that may most probably work reformation in them Psal 83.16 4. Shew me thy wayes O Lord teach me thy paths Paraphrase 4. O Lord be thou pleased by thy special grace to direct me in the performance of all that may be acceptable in thy sight 5. Lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day Paraphrase 5. Preserve me from all straying and wandring out of the right way On thee I depend for this and every minute look up to thee for the directions and support of thy good spirit 6. Remember O Lord thy tender mercies and thy loving kindness for they have been ever of old Paraphrase 6. Lord thou hast allwayes abounded to thy servants in compassion and bounty relieved the distrest and plentifully supplyed all wants to those that have addrest their prayers to thee Be thou pleased at this time thus in mercy to deal with me 7. Remember not the sins of my youth nor my transgressions According to thy mercy remember me for thy goodness sake O Lord. Paraphrase 7. Lord the sins of my younger dayes are many the breaches innumerable wherewith I have ignorantly or foolishly for want of knowledge or consideration offended against thee Lay them not I beseech thee to my charge but of thine own free mercy and compassion to a wretched sinner be thou pleased to be reconciled to me O Lord. 8. Good and upright is the Lord therefore will he teach sinners in the way Paraphrase 8. It is an act of the great purity and justice and rectitude of God to direct and assist toward the wayes of virtue all those that are by error and weakness fallen away and departed from it and timely to reduce them to good life 9. The meek will he guide in judgment and the meek will he teach his way Paraphrase 9. Those that are truly humbled before him for their sins and failings and de voutly address to him for pardon and grace he will never fall to allow them his assistance and direction in the wayes of virtue 10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his testimonies Paraphrase 10. God will never fail either in mercy or fidelity any man that walks diligently and industriously in obedience to him The pardon and the grace that he hath promised to such the pardon of all their frailties and the donation of sufficient strength to support their weakness shall never fall to be performed to them that remain thus faithful to him 11. For thy names sake O Lord pardon my iniquity for it is great Paraphrase 11. I have many wayes greatly sinned against thee and have no ground of hope for mercy but only from thy free abundant pardon which I know exceedeth my sins and for which I am the more abundantly qualified by how much my state is more sadly miserable without the interposition of this mercy On that only account therefore of thy free pardon to the greatest so they be truly penitent sinners I beseech thee to be reconciled unto me who unfeignedly repent and return to thee 12. What man is he that feareth the Lord Him shall he teach in the way that he shall chuse Paraphrase 12. Where the fear of God is planted truly in the heart there God will not fall of his directions and illuminations but will certainly afford him knowledge what will be acceptable in his fight 13. His soul shall dwell at ease and his seed shall inherit
〈◊〉 the face for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the God of Jacob and so the Latine and Arabick and Aethiopick but the Syriack thy face O God of Jacob as our English doth making an unusual Ellipsis which they supply with O God of But it may be more probable that Jacob is here set as oft it is for the children or posterity of Jacob as Israel the other name of Jacob is we know very frequently used for the men or children of Israel the Israelites so the Jewish Arab here of the family or posterity of Jacob and then two rendrings the words will be capable of For Jacob i. e. the children of Jacob will be a fit appellation for those that are diligent seekers of God truly pious men and so may be joyned with them by apposition or as the substantive to which that participle is to be annext in construction though it be placed before it so the Jewish Arab which seek the light of thy countenance of the family c. And to this the Chaldee may seem to have lookt who without any paraphrase to illustrate it or supply any Ellipsis set it just as the Hebrew do only in stead of thy face they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sight of his face To this sense the learned Castellio reads it thus expresly Jacobaeorum qui sunt ejus praesentiae cupidi the Jacobaeans or Israelites which are desirous of his presence which love and earnestly desire and frequent the assemblies where God hath promised to exhibit himself to those that worthily approach him But there is also a second possible and not improbable rendring to be fetcht from the importance of the phrase seeking the face which is no more than joyning themselves to another So Prov. 7.15 Therefore came I out to meet thee diligently to feek thy face c. 'T is the speech of the whore to the lover and signifies no more then to get into his society to joyn her self to him Now the sons of Jacob being the only people that had the knowledge of God and that were owned by him and that should have liberty to enter into the Temple the holy hill the representation of heaven and this priviledge being communicable to Proselytes that should come and seek and joyn themselves to them and the Prophets oft foretelling that thus the Nations should flow in to them which was most eminently fulfilled in the Gentiles receiving the faith and so becoming the spiritual seed of Abraham and Jacob the true Israelites therefore this may very fitly be the rendring of the words that seek thy face O Jacob that come in and are proselytes to Israel joyn themselves to them in the worship and landing of God and undertaking of his obedience the seeking of Jacobs face in this sense being all one with being proselytes to their Jewish Religion as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to God Heb. 11.6 the periphrasis of a proselyte to Christ is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking him diligently in the latter part of that verse This interpretation will be yet more commodious if we suppose see note d. this Psalm sung by way of antiphona one chorus answering to'ther For then they to whom the answer is given may fitly be meant by the other in that phrase thy face O Jacob as those that represented the whole people and praised God in their name V. 7. Lift up your heads Where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up O gates your heads the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be construed Ye Princes lift up your gates so the Latine render it attollite portas principes vestras and so the Arabick and Aethiopick and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye Rulers lift up your gates But that rendring can have no accord with the Hebrew which joynes the affixe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yours to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gates 'T is therefore more probable that the LXXII set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Princes to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your heads so inverting the Syntaxis your heads or Princes lift up the gates for ye gates lift up your heads But this is a misrendring of theirs and the Chaldee and Syriack read ye gates lift up your heads what that is may next be considered The gates are specified by the Chaldee to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of the house of the Sanctuary i. e. of Sion whither the Arke was to enter and to be placed there The Arke we know is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory 1 Sam 4.22 The glory is departed from Israel for the Ark of God is taken And God having promised to be present there he is as in other so peculiarly in that respect here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of glory and he to come in when the Ark enters Now there be some hanging gates the letting down of which is the shutting of them and the lifting them up the opening of them Such are those which we call Portcullis of use for fortified places such as Sion was the strong hold of Sion 2 Sam. 5.7 and so the gates of Sion lifting up their heads is their being opened for the Ark to come into it And this we know was done with solemnity 2 Sam. 6.12 with gladness saith the text and this Psalm was either made for that solemnity or else for the commemorating of it That these gates in the next words are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal gates the reason may be taken from the durableness of the matter whereof they were made as strong holds have iron-gates or the like In this place it is not amiss to add of this Psalm that being designed for so solemn an occasion as that of the bringing the Arke into Sion or the commemorating thereof it was probably sung by way of Antiphona or response or alternation Thus it seems to be practiced at the Encania or dedication of the wall Nehem. 12. the solemnity whereof was performed by drawing up the whole train of Attendants into two companies or Processions Then saith Nehemiah v. 31. I appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two great companies or chori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and processions saith the interlinear we render it from the vulgar laudantiâ—m of them that gave thanks whereof one went on the right hand and v. 38. the other company of them that gave thanks went over against them So stood the two companies of them that gave thanks in the house of the Lord v. 40. This same usage on solemn occasions to divide into two chores though without respect to alternations appeareth also more antiently before this of bringing the Ark to Sion from the performances on Mount Gerizim and Mount Ebal Deut. 27.12 where the quires were after this manner divided Simeon and Levi and Judah and Issachar and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
on which the due interpretation of the whole Psalm depends The coming of God ordinarily signifies in Scripture any judicial proceeding of his Gods punishments and vengeance on his enemies see Psal 18. noted. But this Psalm seems peculiarly to look forward to the times of the Messias and so to denote some coming of his The Chaldee applies it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the great judgment But this phrase I suppose may be taken in some latitude in that Paraphrast not to denote the last judgment though thus St. Augustine will have this Psalm uderstood de judicio Dei novissimo of the last judgment of God but as their Paraphrase on v. 2. seems to interpret it some great destruction that was to be wrought in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning of the creation of the age meaning I suppose by the age the age of the Messias which as 't is there said was to come out of Sion which is not applicable to any other age but that Now there be three comings of Christ exprest in the Scripture The first in humility by his being born in our flesh the last in glory for the judging of the whole world in the day of the universal doom And a middle coming which was not to be corporal but spiritual a mighty work wrought in the world by the power of that spirit which raised Jesus from the dead beginning in a terrible vengeance upon his crucifiers the notable destruction of the Jewish Temple and of Jerusalem and so of the Mosaical worship and the Judaical politie and proceeding to the propagation of the Christian Faith to all the world wherein were many glorious acts of Gods power and mercy and are all together oft stiled in Scripture the coming of Shiloh of the desire of all nations of the kingdom of God of the son of Man of Christ see note on Mat. 16. o. 24. b. Joh. 21. b. And this is it to which this Psalm most signally seems to belong as also Psal 96.10 11 12 13. and conteins these several stages or branches of it 1. the terrible manner of this his coming v. 3. Secondly the formality of it a judicature used in it v. 4. Thirdly the preservation and rescue of the believing Jews out of the common ruine v. 5 6. Fourthly the rejection of legal worship of sacrifices of beasts v. 8 9 10 11 12 13. Fifthly the establishing of the Christian service the spiritual oblation of Prayer and Thanksgiving v. 14 15. and Lastly the destruction of the impenitent Jews which having received the Law of God and entred into Covenant with him would not yet be reformed by Christs preaching v. 16. c. to the end V. 3. Silence The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several significations But that which is most agreeable to this place is that of doing nothing being idle delaying tarrying as applied to the actions not the speech only So 2 Sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred Why do you defer or delay to bring back the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII Why are you silent in that other notion applied to the tongue but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which belongs to the actions as well as words the learned Schindler there renders it cessatis cunctamini defer or delay The Syriack there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath that signification among others of cessavit moratus tardatus fuit and is by the Latine translator rightly rendred haesitatis and so the Arabick appears there to understand it And so the context inforces by another phrase used there in the same matter v. 11. and 12. Why saith he are ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last to bring back the King i. e. very backward and dilatory So the Arabick expresses that also Why do you defer or neglect And so Psal 28.1 the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not defer or neglect to answer me neglect me not saith the Arabick And thus 't will best be rendred here Our God shall come and not delay not neglect saith the Arabick as in the place of Samuel And the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which though it may signifie shall not keep silence yet it is also not defer or delay and so is determined here by the remainder of their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work vengeance for his people So the Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not withhold or refrain from it And thus the phrase seems to be made use of and interpreted by the Apostle Heb. 10.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come and not delay or tarry i. e. he will certainly come Which I suppose to be the reason of the learned Castellio's rendring this place veniet Deus noster sine dubio Our God shall come without doubt the coming and not delaying being all one with his certain coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again used v. 21. and rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stayed or expected that thou mightest repent which is a full proof of this notion of the word for delaying Where the Jewish Arab reads as here I withheld from thee adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delaying V. 11. Wild beasts For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beast the LXXII seem to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pulchritudo the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock of the wood whose feet stand on the earth and his head touches the heaven of which Elias Levita in his Thisby p. 273. taking notice adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a new thing not without reason expressing his wonder at their rendring but the Syriack is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the beast The Fifty First PSALM TO the chief Musitian A Psalm of David when Nathan the Prophet came unto him after he had gone in to Bathsheba Paraphrase The Fifty first Psalm was composed by David after the commission of those many sins in the matter of Uriah 2 Sam. 11. when by Nathan the Prophet his message to him from God he was brought to a due humiliation for them which he exprest in this penitential Psalm and to make it the more publick to remove the scandal of so many notorious sins he committed it to the Prefect of his Musick to be solemnly sung 1. Have mercy upon me O God according to thy loving kindness according to the multitude of thy tender mercies blot out my transgressions Paraphrase 1. O thou Father of all mercies and compassions permit me thy most unworthy servant foully guilty of many horrid crimes to make mine humblest approach to thee and out of the riches of thy benignity out of the abundance of thy melting compassions to
glorifying thee 6. For who in the heaven can be compared unto the Lord who among the sons of the mighty can be likened unto the Lord Paraphrase 6. For though they be glorious creatures and instruments and ministers of God yet there is no least comparison between all the power and operations of all those and that which is performed by God in these his admirable dispensations toward his people which therefore are to be lookt on with amazement and highest degree of reverence and adoration by all those glorious creatures which attend him 7. God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him 8. O Lord God of hosts who is a strong Lord like unto thee or to thy faithfulness round about thee Paraphrase 8. Thou art the Lord and only supreme commander of all those Armies of Angels and as thou art armed with power above all those so art thou guarded with fidelity by the former thou canst and by the latter thou wilt certainly perform all that thou hast covenanted with us 9. Thou rulest the raging of the Sea when the waves thereof arise thou stillest them Paraphrase 9. Thy power is sufficient to bring down and tame the proudest and most tumultuous element the very Ocean it self when it is most boysterous is immediately quiet at thy command 10. Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong arme Paraphrase 10. By this means as once thou gavest thy people the children of Israel a passage out of Aegypt through the channel of the Red Sea so didst thou return the Sea upon Pharaoh and the Aegyptians the tyrannizing enemies of thy people destroyedst him there as discernibly and illustriously as if thou hadst slain him with a Sword and together with him by thine own immediate interposition didst then overwhelme and drown the Aegyptians 11. The heavens are thine the earth also is thine as for the world and the fulness thereof thou hast founded them Paraphrase 11. Thou art the only creator of the whole world and all that therein is thou gavest it that stable firm being that it hath so that the sea though much higher than the rest of the Globe doth not yet drown the earth And as in the Creation all was ordered by thy command so hast thou still the only right of power and dominion over all in the administration of things 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name Paraphrase 12. All the regions of all the quarters of the earth as the Northern and Southern so the Western and Eastern coasts are created by thy power and protected and supported by it and accordingly are obliged to bless thy providence for all the least good that they enjoy 13. Thou hast a mighty arme strong is thy hand and high is thy right hand Paraphrase 13. Thy power is far removed above all the oppositions and resistances in nature whatsoever thou wilt thou art perfectly able to do and thy providential power of mercy of delivering and obliging is above all the other works of it eminently observable 14. Justice and judgment are the habitation of thy throne mercy and truth shall go before thy face Paraphrase 14. Whatsoever thou doest thy mercy and pity is discernible in it and so is thy justice and fidelity also Thou makest promises of abundant mercy to thy servants and never fallest to perform them 15. Blessed is the people that know the joyful sound they shall walk O Lord in the light of thy countenance Paraphrase 15. And 't is no small degree of bliss to be thus honoured by God as the people of Israel is to receive such stupendious mercies from him and to be taught the way of praising and acknowledging his mercies so as will be acceptable to him such as they are secured of Gods continual favour if they be not stupidly wanting to themselves there being no more required of them than humbly to beg and qualifie themselves to receive his mercies and then thankfully to acknowledge and being secured of this they can want nothing to live most comfortably and pleasurably Psal 135.3 16. In thy name shall they rejoyce all the day and in thy righteousness shall they be exalted Paraphrase 16. Two soveraign benefits shall they enjoy hereby 1. a continual delight and joy that they are favoured by thee which they shall as delightfully express in singing continual praises to thee and this very communion with God a confidence of Gods kindness and a perpetual blessing him for it is of all others the most pleasurable way of living a paradise or antepast of heaven here 2. the natural consequent of Gods favour and mercy his raising them up out of the most low and dejected state see v. 17. to the greatest height of dignity 17. For thou art the glory of their strength and in thy favour shall our horn be exalted Paraphrase 17. For though such men have no solid strength of their own yet by additions they receive from thee they may confidently attempt any thing and depend on thee for the performance And that gives us thy servants by thy continued favour and kindness to us an humble assurance that thou wilt raise us out of our present dejection v. 38. c. to an high degree of power and dignity see Luk. 1. note n. 18. For the Lord is our defence and the holy one of Israel is our King Paraphrase 18 The ground of our assurance being only this that the supreme God of heaven and earth he that hath made and performed such wonderful promises to this people of Israel and by his own special providence appointed David to be King over us by this owning us peculiarly as his own Kingdom is he that undertakes to shield and secure us from all dangers 19. Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oyle have I anointed him Paraphrase 19 20. One special act of his goodness to us it was that appearing in vision to Samuel the good Prophet he told him who it was that he had chosen to be King in Saul's stead to rule and defend his people a person of eminent vertues and though mean in the eyes of men an approved faithful servant of his herein an eminent type of Christ the fountain of all good to mankind 21. With whom mine hand shall be established mine arme also shall strengthen him Paraphrase 21. To him God promised to be always present and ready at hand to assist and preserve and secure him in all his undertakings 22. The enemy shall not exact upon him nor the son of wickedness afflict him Paraphrase 22. To protect him from the stratagems
upon them in a shower and yet to exceed the clouds in their bounty never thinking of any means to draw from them to his own sphere any the least tribute out of their fatness abundantly satisfied if those clouds that have been so inrich'd by him will melt or sweat out some of their charity to others give poor Christians leave to be the better for their fulness Having given you an account of the Apostles practice in this non vestra renouning disclaiming any profit or gain from his labours among the Corinthians I proceed to enquire why he boasts of it in this place and keeps it not secret betwixt himself and God but in several phrases mentions it over and over again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not overcharged you I have not burthened you I have not coveted any thing from you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek not yours The plain truth is the Apostle is fain to boast to recite and rehearse his merits toward them to demonstrate how above what strict duty exacted he had obliged them and all little enough to vindicate his ministery to bring them into any tolerable opinion of him He had been reproach'd by them counted weak a fool in the former chapter and by that means he is compelled thus to glory v. 11. The thing that I would have you make matter of meditation from hence is the constancy of the devil and his indefatigate perseverance in this grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artifice of deceipt in stealing away mens hearts from their Apostles and Pastors and the mighty successfulness that this meets with debauching whole nations and Churches at once particularly all Corinth a most numerous populous city of forward Christians and Metropolis of Achaia from all love respect and estimation of their spiritual father and that within few years after their spiritual birth by that very Paul begotten in the Gospel Thus is the present ministry of this Kingdome that very same subordination of Bishops Presbyters and Deacons that so near the Apostles as in Ignatius time could not be violated without profaneness and even disclaiming of Christianity by him most clearly and distinctly set down almost in every of those Epistles which Vedelius at Geneva a severe Aristarchus could not doubt but they were his that ministry of ours the very same that planted the Protestant Religion among us watered it with their bloud our Pauls and our Apollos's too to whom God by that prolifical teeming martyrdom of theirs hath since raised up a most numerous Learned Orthodox seed ready I doubt not in defence of our Religion to fill up the sufferings of their fathers to dye their garments in the same wine-press to run if occasion should be and croud into that fiery chariot and there like the antient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus fight and shoot out of those warm seats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contend earnestly for that faith that was once delivered to the Saints in this kingdome This so learned puissant Orthodox ministery of ours yet how is it by the sons and daughters of their love their sweat their prayers their tears their lungs their very bowels sorry am I to say by some sons of the very Prophets defamed and vilified I speak not this either to raise or invenome any passion in my fellow-brethren but God knows out of two other more useful designs 1. From the common fate of others and even this Apostle before us to leave off wondring at this act of Gods providence in permitting and Satans malice in attempting it Think it not strange saith the Apostle concerning the fiery trial this I cannot call by that title 't is rather the airy trial a blast of poysonous vapour that Satan in a kind of hypocondriacal fit hath belch'd out against the Church yet are we to think as little strange of it 'T is as familiar for that mouth of hell to breathe out smoke as fire slanders as slaughters against the Church Christ was defamed for a glutton and one that had a devil crown'd with reproaches as well as thorns first wounded with the sword of the tongue and then after with nails and spear made viler than Barabbas by the peoples cry before condemned to the cross by Pilate And when the Master of the house hath been patient to be called Belzebub well may a disciple of his retinue digest the title And therefore methinks S. Paul can write it calmly we are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the off-scouring and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a phrase of mighty intimation like a man that in a plague-time is chosen out the vilest unsavouriest in the city carried about in the guise of nastiness then whipt then burnt in a ditch or cast into the sea every man giving him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the curse of the whole city light on thee And thus saith the Apostle are we become we Apostles we Ministers Yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spectacle to the world and angels and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the theatre for all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some I say not how well have lightly changed the phrase 1 Cor. 15.32 combating with mens as with lions and bears or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stage and scene for the whole world of fiends and men to act their tragedies upon and no manner of news in all this Even among the heathen the Grammarians tell us that never any Comedy of Aristophanes took so well as his Clouds that was spent all in reproaching of Socrates and under that title involved the whole condition of learning Though through Alcibiades's faction excidit it miscarried mist its applause once or twice yet when men were left to their own humours 't was cried up extremely And therefore not to think it strange that is the first thing Yea and 2. To make it matter of rejoycing and triumphing of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.12 a plain shouting for joy or as we render it exceeding gladness that they are worthy of this degree of Christian preferment to suffer shame for Christs name That wo of Christs we have been generally secure and safe from Luke 6.26 Woe unto you when all men speak well of you we have had in all ages friends good store that will not let this curse light on us And blessed be God if it prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we of the last age peculiarly that that great blessing is reserved for Mat. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed are ye when men shall revile and persecute and say every evil word against you But withal let us be sure to take along with us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsly that follows that it be our innocence that is thus reviled The devil is most ready to do it then being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuser of the brethren the best Christians that he may exercise two of his attributes
it is a performing be content to believe that somewhat belongs to thee that thou hast some hardship to undergo some diligence to maintain some evidences of thy good husbandry thy wise managing of the Talent and in a word of faithful service to shew here or else when the Euge bone serve is pronounced thou wilt not be able confidently to answer to thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Milesians to Brutus All the Weapons in the world will not defend the man unless the man actuate and fortifie and defend his weapons Thy strength consists all in the strength of Christ but you will never walk or be invulnerable in the strength of that till you be resolved That the good use and so the strength of that strength to thee is a work that remains for thee If it were not that Exhortation of the Apostles would never have been given in form of Exhortation to the Christian but of Prayer only to Christ Stand fast quit your selves like men be strong 1 Cor. xvi 13 Lastly Or indeed that which must be both first and last commensurate to all our diligence the Viaticum that you must carry with you is the Prayers of humble gasping Souls Humble in respect of what grace is received Be sure not to be exalted with that consideration Gasping for what supply may be obtained from that eternal unexhausted Fountain and these Prayers not only that God will give but as Josephus makes mention of the Jews Liturgy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may receive And as Porphyry of one kind of Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may use and every of us fructifie in some proportion answerable to our irrigation Now the God of all Grace who hath called us into his eternal glory in Christ Jesus after that you have obeyed a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen SERMON III. PROV I. 22 How long ye simple ones will ye love simplicity THat Christ is the best and Satan the worst chosen Master is one of the weightiest and yet least considered Aphorisms of the Gospel Were we but so just and kind to our selves as actually to pursue what upon judgment should appear to be most for our interests even in relation to this present life And without making Heaven the principle of our motion but only think never the worse of a worldly temporary bliss not quarrel against it for being attended with an eternal Were we but patient of so much sobriety and consideration as calmly to weigh and ponder what course in all probability were most likely to be friend and oblige us here to make good its promise of helping us to the richest acquisitions the vastest possessions and treasures of this life I am confident our Christ might carry it from all the World besides our Saviour from all the tempters and destroyers and besides so many other considerable advantages this superlative transcendent one of giving us the only right to the reputation and title of Wisdom here in these Books be acknowledged the Christians i. e. the Disciples monopoly and inclosure And Folly the due brand and reproach and portion of the ungodly The wisest Man beside Christ that was ever in the World you may see by the Text had this notion of it brings in Wisdom by a prosopopeiae i. e. either Christ himself or the saving Doctrin of Heaven in order to the regulating of our lives or again Wisdom in the ordinary notion of it libelling and reproaching the folly of all the sorts of sinners in the World posting from the without in the streets Vers 10. to the Assemblies of the greatest renown the chief place of concourse i. e. clearly their Sanhedrin or great Council in the 21. from thence to the places of judicature for that is the openings of the gates nay to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis and glory of the Nation and crying out most passionately most bitterly against all in the loudest language of contumely and satyre that ever Pasquin or Marforius were taught to speak And the short of it is That the pious Christian is the only tolerably wise and the World of unchristian sinners are a company of the most wretched simple Atheistical fools which cannot be thought on without a Passion and Inculcation How long ye simple ones will ye love simplicity And ye scorners c. The first part of this Verse though it be the cleanest of three expressions hath yet in it abundantly enough of rudeness for an address to any civil Auditory I shall therefore contain my discourse within those stanchest limits How long ye simple ones will ye love simplicity And in them observe only these three particulars 1. The character of the ungodly mans condition contained in these two expressions Simple ones and simplicity How long ye simple c. 2. The aggravation of the simplicity and so heightning of the character and that by two farther considerations First From their loving of that which was so unlovely That they should be so simple as to love simplicity Secondly From their continuance in it that they should not at length discern their error That they should love simplicity so long 3. The passion that it produceth in the speaker be it Wisdom or be it Christ or be it Solomon to consider it and that passion whether of pity That men should be such fools or of indignation That they should love and delight in it so long How long c. I begin first with the first The character of sin and sinners i. e. of the ungodly mans condition contained in these two expressions Simple ones and simplicity How c. Four notions we may have of these words which will all be appliable to this purpose You shall see them as they rise First As the calling one simple is a word of reproach or contumely the very same with the calling one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. v. i. e. Empty brainless person the next degree to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thou fool in the end of that and this Verse And then the thing that we are to observe from thence is What a reproachful thing an unchristian life is what a contumelious scandalous quality A reproach to Nature first to our humane kind which was an honourable reverend thing in Paradise before sin came in to humble and defame it a solemn severe Law-giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clemens the Systeme or Pandect of all Rational notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that either likes or commends all that now Christ requires of us bears witness to the Word of God that all his Commandments are righteous and so is by our unnatural sins those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoble dishonourable affections of ours which have coupled together Sins and Kennels Adulterers and Dogs Rev. xxii 15 put to shame and rebuke dishonoured and degraded as it
with their embraces but never take the condition of repentance and obedience this is not for their turn they abstract the cheap and profitable attributes of Christ his Priestly office of satisfaction and propitiation but never consider him as a King and so in a word lay hold of the estate before they have married the husband which they have yet no more right to than a meer stranger for the communicating the riches of a husband being but a consequence of marriage is therefore not yet made over till the marriage which is the taking of the husbands person be consummate And this I say is a second degree of infidelity somewhat more secret and less discernable when by an errour of the person by taking Christ the Saviour for Christ the Lord or his promises abstracted from his person we believe we shall be saved by him but deny to be ruled desire to enjoy all the priviledges but substract all the obedience of a Subject In the third place they which have accepted and received the true person of Christ as a Master as well as a Jesus they which have taken him on a resolved vow of performing this condition of homage and obedience are not in event as good as their engagements when they think the match is fast and past danger of recalling when they seem to have gotten a firm title to the promises and are in a manner entred upon the goods and estate of their Husband they do begin to break Covenant and either wholly substract or else divide their love they married him for his wealth and now they have that they are soon weary of his person they came with the Soul of an Harlot looking only what they should get by him and now they have many other old acquaintances they must needs keep League with their self denial their humility their vows of obedience were but arts and stratagems that want and necessity put them upon and now they have got their ends all those are soon out-dated they have Faith and so are justified and sure of their estate and so now they may sin securely there is no condemnation to them they are in Christ and all the sins nay all the Devils in the World shall never separate them And this is a sanctified religious piece of infidelity in men which think they have made sure of the main and so never think of the Consectaries they have Faith and so 't is no matter for good works the Lease is sealed the Wedding solemniz'd and then never dream or care for Covenants And these mens fate is like to be the same spiritually which we read of Samson's bodily strength he vowed the Vow of a Nazarite and as long as he kept unshaven no opposition could prevail against him but as soon as he broke his Vow when he had let his Mistress cut his Locks his strength departed from him All the promises and priviledges of our being in Christ are upon condition of our obedience and our Vow being broken the Devil and the Philistins within us will soon deprive us of our eyes and life Whatsoever livelihood we presume we have in Christ we are deceived we are still dead in trespasses and sins Thus do you see the three degrees of infidelity frequent amongst Christians 1. a not taking him at all 2. a mistaking of his person 3. a breaking off the Covenants now that you may abhor and fly from and get out of each of them by a lively Faith my next particular shall warn you the greatness of this sin and that first positively in its self it shall be very tolerable for that City Faith may be conceived in a threefold relation either to men the subjects of it and those Sinners or 2. to Christ and his sufferings the objects of it with all the effects remission of sins and Salvation attending it or 3. to God the Father the Author and Commander of it as the only condition annext to all his promises And consequently infidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be aggravated by these three depths or degrees each adding to its exceeding sinfulness As Faith respects its subject and that a sinful miserable one engaged and fixt in an unremediable necessity of sinning and suffering for ever so is it the only means upon Earth nay in the very counsel of God able to do us any help all the arts and spiritual Engins even in Heaven besides this are unprofitable Nay the second Covenant now being seal'd and God for ever having establisht the rule and method of it I say things thus standing God himself cannot be presum'd to have mercy upon any one but who is thus qualified it being the only foundation on which our Heaven is built the only ground we have to hope for any thing as is manifest by that place Heb. xi 1 being rightly weighed Now Faith is the substance of things hoped for where the Greek phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the ground or foundation of every of those things which can be the object of a Christians hope So that where no ground-work no building if no Faith no hope no possibility of Heaven If the Devil could have but stoln this Jewel out of the World he had shut up Heaven Gates eternally and had left it as empty of Saints as it is full of glory not capable of any flesh but what Christ's Hypostatical union brought thither And this is no more than I conceive the learned mean by necessitas medâ—i that Faith is necessary as a means i. e. there is no means besides of power either absolutely or ex hypothesi of it self or on supposition of Gods Covenant to bring us to Heaven Nothing is of force besides in reason to prepare or morally accommodate and God hath not promised to accept in mercy of any thing else For whereas the promises are sometimes made to repentance sometimes to obedience as whosoever repenteth shall be saved and the like you are to know that it is on this ground of the necessary union of these graces that where one of them is truly and sincerely there the rest are always in some degree there being no example of penitence or obedience in any subject which had not faith also For he that comes to God must believe that he is c. Heb. xi 6 And he that heartily believes he is and is a rewarder of them that seek him will not fail to search pursue and follow after him So that though the promises are made promiscuously to any one which hath either of these graces yet 't is upon supposal of the rest if it be made of Faith 't is in confidence that faith works by love Gal. v. 6 and as S. James enforces it is made perfect by works James ii 22 So that in the first place infidelity is sufficiently aggravated in respect of the subject it being a Catholick destroyer an intervenient that despoils him of all means all hope all possibility of Salvation
affairs and shut up from the conversation of men And in proportion with these they that are dead and laid in their graves are here said to be free i. e. removed from all the affairs and conversation of the World even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the commandments say the Jews of them that are dead Nidda fol. 76. Thus is death described Job 3. by lying still and quiet and at rest v. 13. in desolate places v. 14. where the wicked cease from troubling and the weary be at rest v. 17. where the prisoners rest together and hear not the voice of the oppressor v. 18. and where the servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here free from his master v. 19. In this verse there seems to be a gradation To be slain is more than to dye to be in the grave more than either but to dye by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut off by excision not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of blessing to be utterly forgot and have no share in the world to come which they say every Israelite hath is the utmost pitch of misery V. 10. Dead That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the dead those that lye in the grave there can be no question The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carcasses that are putrified in the dust So Isa 26.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not rise is but the interpretation of what went before they are dead they shall not live and so v. 19. the earth shall cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead bodies So Prov. 21.16 the man that wandreth from the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the dead the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sons of the earth The same word is elsewhere used for gyants Gen. 14.5 and Isa 17.5 which makes it probable that the word comes from a notion of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ordinarily taken notice of by Lexicographers who generally take it for healing and curing such as may be common to these two so distant derivatives dead men and gyants The gyants we know are in most languages exprest by phrases taken from the bottom or bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrae filii born from or sons of the earth and just so the Chaldee even now rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't was used for dead bodies Prov. 21.16 which gives us reason to resolve that the Radix originally signified something pertaining to the lower parts of the earth and so 't will be fitly communicated to these two which in the notion of healing it will not be And to this accords a notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews for metals minerals gold silver coral c. which are digged out of the earth and from the very bottom of the Sea the abysse which is very agreeable to both these notions of the word the dead being there laid and disposed of after their departure out of this world their bodies in the grave and their animal Souls in Scheol the state of separation not otherwise capable of being described but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing the abyss or deep and the gyants by their great strength and exercise of it in invading and oppressing others and by being of uncertain originals phansied to have received their birth from some subterranean powers and so called by that title The LXXII deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale render it here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians and the Latine medici but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong men or Gyants V. 18. Acquaintance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was darkned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here an obscure dark place an hole or hiding-place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place or hole to my acquaintance signifies the lying hid and sculking of friends hiding themselves for fear they should be seen by him and called to help him The Jewish Arab reads And mine Acquaintance are become as darkness The Eighty Ninth Psalm MAschil of Ethan the Ezrahite Paraphrase The 89 Psalm is a commemoration of the mercies performed and promised to be continued to David and his posterity to the end of the world but now in the time of some great affliction on Prince and People probably in the captivity v. 38. c. see note i. seemingly interrupted by their sins and their breach of Covenant with God together with an hearty prayer for the return of them The Author of it is not known It was set to the tune of a Song of Ethan the son of Zerah called Maschil see note on Psalm 88. b. 1. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulness to all generations Paraphrase 1. The mercies of our God in making such gracious and glorious promises to his people and his exact fidelity in performing them is so great that it exacts all our lauds and most magnificent commemorations thereby to proclaim and divulge them to all posterity 2. For I have said Mercy shall be built up for ever thy faithfulness shalt thou establish in the very heavens Paraphrase 2. God hath promised abundant kindness and mercy and that to endure to us to all our posterities and so I am most confident he will perform make good by his continual faithfulness from his seat of mercy and of justice what he hath thus promised us 3. I have made a Covenant with my chosen I have sworn unto David my servant Paraphrase 3. This promise of his was most solemnly made by way of a sworn Covenant stricken with David whom he chose to be King over his people when he rejected and removed Saul 4. Thy seed will I establish for ever and build up thy throne to all generations Selah Paraphrase 4. And the sum of his Covenant was not only that he should be King over his people but that this dignity should be continued to his posterity for many generations and that in some degree though with great disturbances which their sins should bring upon them as long as this Nation should continue and that toward the time of the destruction thereof the Messias should be born of this very race of David and erect a spiritual Kingdom in the hearts of all faithful men the only true genuine posterity of Abraham and David which should undoubtedly endure to the end of the world 5. And the heavens shall praise thy wonders O Lord thy faithfulness also in the congregation of the Saints Paraphrase 5. This is a most glorious Covenant of transcendent and wonderful mercies which as thou hast made so thou shalt exactly perform to us the glories thereof shall be admired and celebrated by all the Angels in heaven when they are met together for the praising and