or distress or suffering shall be for the remainder of time perpetual I call to mind thy former benefits to us and my hope is strengthened and despair ceaseth making this sadder part an introduction to the more chearful And so the Jewish Arab And when I say this is my dejection prostration and the space or duration of the plague or punishment of the most High I remember c. The Seventy Eighth PSALM MAschil of Asaph Paraphrase The seventy eighth Psalm is a reflexion on Gods various dealing his mixtures of mercies and punishments on the people of Israel from the time of their being in Egypt to Davids exaltation to the Kingdom It seems to have been composed by Asaph and set to the tune called Maschil See note on Psal 32. a. 1. Give ear O my people to my law incline your ears to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old Paraphrase 1 2. Let all the people of God give diligent attention to what I shall now deliver as to that which is designed for their special instruction and gathered out of the records of Gods providence toward his own people the Jews see note on Psal 49.6 that all that profess Godliness may be admonished thereby 3. Which we have heard and known and our Fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the Lord and his strength and his wonderful works that he hath done Paraphrase 3 4. And the truth of the things being so undoubtedly certain as well as of weighty consideration either particularly known to us that now live or thought fit to be by tradition conveighed down to us by our ancestors I have all reason to communicate and propagate them to others to whom also our Fathers designed them as well as to us of this age that they might joyn with us in blessing and praising and magnifying the glorious attributes of God and the powerful and gracious acts that he hath wrought for us 5. For he established a testimony in Jacob and appointed a law in Israel which he commanded our fathers that they should make them known to their children Paraphrase 5. For thus indeed did God himself appoint when he first revealed his will and laws unto the Jews by Moses laying it as an obligation on the parents to be strictly careful to â—nstruct their children to all posterity in the knowledge of them see Deut. 4.9 and 6.7 6. That the generation to come might know them even the children that should be born who should arise and declare them to their children Paraphrase 6. That not themselves only but even all their posterity those that were not then born should first learn them themselves and then diffuse and instil them into all others 7. That they might set their hope in God and not forget the works of God but keep his commandments Paraphrase 7. And that in order to the preserving and cherishing all parts of piety in them a chearful relyance and dependance on him that had thus demonstrated his readiness to succour them thanksgiving and praising of him for his works of power and mercy and a careful performance of all holy uniform obedience to his commands as to him that had wrought redemption for them and so purchased them to be his servants 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God Paraphrase 8. And to restrain them from transcribing their fathers copies who when they were thus strangely obliged by God were yet guilty of most vile provoking obstinacies unbeliefs and rebellions murmurings and downright Apostasies from his law by Idolatry c. would either never set themselves heartily to the ways of God or if they did presently relapst into foul transgressions 9. The children of Ephraim being armed and carrying bows turned back in the day of battel Paraphrase 9. Delaying in their performances with God as they did sometimes in their warlike engagements when they were just ready to fight and wanted nothing toward the doing it successfully they fainted in the very point of the assault and fled out of the field Thus the Ephramites appear to have done and consequently were defeated and assaulted by the Philistims 1 Chron. 7.21 And just thus did many other of these when any service was really to be performed to God any danger to be combated with and virtue of patience or faith or courage to be exercised then were they sure to falter and fall off shamefully 10. They kept not the Covenant of God and refused to walk in his law 11. And forgat his works and wonders which he had shewed them Paraphrase 10 11. And seldom or never made they good any constancy of obedience to him were still apt to murmur and distrust his promised assistance though ascertained to their faith by never so many wonderful experiments of his power and providence toward them would not go on in the way that God directed them but through fear and distrust fell into mutinies and quarrels with Moses and refused to be ruled or conducted by him 12. Marvelous things did he in the sight of their fathers in the land of Egypt in the field of Zoan Paraphrase 12. And this was a most hainous aggravated infidelity much heightned by the many works of wonder that God had afforded their fathers so lately in bringing them out of Egypt by a mighty hand and fearful prodigious judgments upon Pharaoh and his people 13. He divided the sea and caused them to pass through and he made the waters to stand as an heap Paraphrase 13. The conclusion of which was that he made the very sea recede and depart before them and stand still like a wall Exod. 14.22 or like a heap Exod. 15.8 see note on Psal 33. b. to secure them from all danger of approach and so carried them through the chanel as on dry ground and conducted them safe out of Egypt 14. In the day time also he led them with a cloud and all the night with a light of fire Paraphrase 14. To this end he set a lightsome cloud over their heads at once to overshadow and inviron them see note on 1 Cor. 10. a. and this cloud so disposed that in the night-time it afforded light to the Israelites though not to the Egyptians that followed them but made a clear separation between them Exod. 14.20 and in the day-time when they needed not its light it was yet visible over them and about them by this means miraculously directing and conducting them in their journeys 15. He clave the rocks in the wilderness and gave them drink as out of the great depths Paraphrase 15. And in their journeying in the wilderness when they wanted water he commanded Moses to strike a rock with his rod and by so doing there came
shews that it was a very sad and considerable slaughter and the greatness of it Kimchi collects probably by comparing the sum of the Ephraimites Num. 2.19 when they came out of Egypt with that of them in the plains of Moab Num. 26.37 In the former the host of the Ephraimites was 40500 in the latter but 32500 eight thousand short whereas in that space the other tribes were considerably encreased And to this flight and defeat and slaughter an effect of their cowardise and unbelief and want of dependance on God the Psalmist here refers most probably V. 12. Zoan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 13.22 though it be not set down in the story in Exodus is twice specified by the writer of this Psalm here and v. 43. as the scene wherein the wondrous works were wrought on Pharaoh by Moses either because really the first and principal of the miracles were shewed Pharaoh there this city being the seat of the King and a most antient city as appears by the expression used of Hebron Num. 13.22 where to set out the antiquity of that city where Abraham the tenth from Noah dwelt 't is said that it was built seven years before Zoan in Egypt or perhaps only in poetical style as the field or country of Zoan is all one with the land of Egypt foregoing Thus in other prophetick writings when judgments are threatned in stead of Egypt sometimes we find Zoan alone Isa 19.11 where the Princes of Zoan are all one with the wise Counsellors of Pharaoh sometimes the Princes of Zoan with the addition of some other city as v. 13. the Princes of Zoan the Princes of Noph i. e. again the Counsellors of that Kingdom which as it there follows have seduced Egypt brought the whole nation to ruine So Isai 30.4 where they send to Egypt for releif 't is said their Princes were at Zoan their Embassadors at Hanes But elsewhere Ezek. 30.13 c. we have a larger enumeration of many cities of Egypt Noph Pathros Zoan No Sin Aven Phibeseth Tehaphnehes all to express the same thing the land of Egypt after the manner of the Hebrews by some one or two or more cities of it For Zoan the Chaldee and LXXII and Latine read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanis which certainly is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the צ as 't is ordinary being turned into T and the ע left out Of this saith Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the name of a great city of Egypt V. 18. Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul is generally set to signifie the sensitive or animal faculty as that is distinguished from the spirit the upper or rational faculty And so here when their wants were abundantly supplied and yet they remained unsatisfied and querulous it is fitly said that they demanded meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their souls i. e. not for their real wants which they might rationally desire to have supplied but for their phansies their sensitive and carnal appetites not restrained by reason Thus the Jewish Arab took it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without need And this in the story Num. 11.4 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusted a lust and so here v. 29 30. and accordingly in sense it is not unfitly here rendred by our English meat for their lust V. 25. Angels The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong or robustuous is applyable to any creature that is such oxen horses souldiers and may here not improbably refer to the Israelites groundless complaint against the Manna as thin light food assuring us that it was meat for the healthiest appetite noble food saith the Jewish Arab and accordingly they were sed with it as athletae to saturity as it follows in this verse and v. 31. the wrath of God fell on the fattest of them their murmurings being most unexcusable But besides this the word being used first of God may be here secundarily applyed either to heaven or therein to the Angels and so it is taken by all the antient Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of Angels say the LXXII and all the rest accord the bread of heaven saith Abu Walid and Kimchi As for the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of Angels who we know neither eat nor drink the Chaldee gives a full account of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food that descends from the dwelling of Angels and so it signifies no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheat or corn of heaven v. 24. only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corn relates only to the matter of it whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds the dressing of it which without question is the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparavit and accordingly is rendred by the author of the book of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16.20 bread prepared from heaven as an explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food of Angels preceding there Of this 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is capable of a double interpretation either that man eat that food which was brought by Angels as a special dignity to the murmuring Israelites to be so royally attended or else that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies quilibet every one and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 36.16 so here every one did eat in reference to the great abundance of this manna as it follows he sent them meat to the full V. 34. When he slew them The full and clear importance of these 6. verses from the beginning of verse 34. to the end of verse 39. will be best fetcht from the various acception of the particle י which is sometimes copulative and then must be rendred and sometimes is the note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introducing the latter part of a disjunctive or comparative speech and then is sometimes best rendred yet sometimes than If the period begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when or if then ו that introduceth the latter part must be rendred then If the period being begun thus consist of many members one involved in the other by way of parenthesis and ו be still continued as the means of connecting them then they will best be rendred by though and yet And so it is most probably here For there being very many parts of this period each of them begun with ו the context directs to carry the sense suspended for the four former verses 34 35 36 37. and to begin the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 38. after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If or when he killed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they sought him and returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they flattered him with their mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with their tongues lyed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their heart was not right with
Pharaoh's butlers and Pharaoh's bakers dreams which accordingly came to pass brought him to the knowledge of Pharaoh and then the interpretation of Pharaoh's dream also revealed unto him by God perfectly purged him from the crime of incontinence falsely charged against him this being an evidence of his integrity and perfect innocence that God would vouchsafe thus to inspire him 20. The King sent and loosed him even the ruler of the people and let him go free 21. He made him Lord of his house and ruler of all his substance 22. To bind his Princes at his pleasure and teach his senators wisedom Paraphrase 20 21 22. Hereupon therefore Pharaoh not onely set him free from his restraint but withall advanced him to be next himself in a most supereminent power over the whole nation to controll and do whatsoever he pleased 23. Israel also came into Aegypt and Jacob sojourned in the land of Ham. Paraphrase 23. By this means joyned with the occasion forementioned v. 16. the famine in Canaan upon which Jacob sent down his sons unto Aegypt where alone by Joseph's providence it was to be had to buy food Joseph by degrees made himself known to his brethren and at length invited his father Jacob to come and bring all his family with him into Aegypt providing him a part of the countrey where they might live by themselves and use their own rites and customs as they pleased and accordingly Jacob overjoyed to hear that his beloved son whom he thought devoured by wild beasts was yet alive accepted the offer and came and dwelt in Aegypt Gen. 46. 24. And he increased his people greatly and made them stronger than their enemies Paraphrase 24. And in his journey at Beersheba God appeared to him Gen. 46.1 and incouraged him in his journey to Aegypt and promised to make to him a great nation there v. 3. And according to that promise so it was For there being but a small number of persons in this family when they came down but seventy reckoned in all Gen. 46.27 whereof some also were born after their coming into Aegypt see note on Act. 7. b. they were within few years increased to a multitude and waxed exceeding mighty and the land was filled with them Exod. 1.7 and the King of Aegypt entred into consultation about them taking notice to his people v. 9. that the children of Israel were more and mightier than the Aegyptians 25. He turned their heart to hate his people to deal subtily with his servants Paraphrase 25. This great and signal goodness of God to the posterity of Jacob in multiplying them so exceedingly was a means to provoke the Aegyptians jealousie and from fear they turâ—ed soon to hatred and mischievous machinations against them giving order first for the oppressing them by burthens and hard labour Exod. 1.11 and when that did not prevail to the lessening but increasing of them v. 12. then inhansing the rigor of their servitude v. 13 14. and at length appointing all their male children to be killed as soon as they were born 26. He sent Moses his servant and Aaron whom he had chosen Paraphrase 26. In this point of time was Moses seasonably born and preserved by Gods providence miraculously and when he was 40 years old it came into his heart to visit his brethren in Aegypt but he was soon forced to fly thence and sojourn in Madian Act. 7.23 29. and about fourty years after v. 30. he was called by God and sent as his impowred commissioner to Pharaoh his brother Aaron being joyned with him to negotiate the delivery and departure of this whole people out of the bondage of Aegypt 27. They shewed his signs among them and wonders in the land of Ham. Paraphrase 27. To that end God gave them power of working miracles to gain belief both from the Israelites themselves that they were sent from God to deliver them and from Pharaoh also and particularly directed them from time to time what miracles they should work and they performed exactly according to direction 28. He sent darkness and made it dark and they rebelled not against his word Paraphrase 28. For example when many of the miracles prescribed by God had been successless and but inraged and not melted or perswaded Pharaoh and withall now after the time that God had told Moses that he would send all his plagues upon Pharaoh's heart ch 9.14 and that he is said expresly to have hardened Pharaoh's heart v. 12. after which Moses was in reason to expect he would be more inraged by his signs yet putting off all fear of Pharaoh's wrath and cruelty as soon as God Exod. 10.21 commanded Moses to stretch out his hand to heaven that there might be darkness over the land of Aegypt even darkness that might be felt Moses immediately obeyed stretched forth his hand to heaven and there was a thick darkness in all the land of Aegypt three days v. 23. 29. He turned their waters into blood and slew their fish Paraphrase 29. Before this God had begun with Pharaoh with variety of other plagues by Aaron's striking his rod upon the waters the waters of all the land of Aegypt were presently turned into blood Exod. 7.20 and the fish that was in the river died v. 21. 30. The land brought forth frogs in abundance in the chambers of their Kings Paraphrase 30. Then after that he smote all their borders with frogs Exod. 8.2 upon Aaron's stretching out his rod over the streams v. 5. and the frogs came and covered the whole land of Aegypt and came into Pharaoh's house and into his bed-chamber and upon his bed v. 3. 31. He spake and there came divers sorts of flyes and lice in all their coasts Paraphrase 31. After this at Gods appointment Aaron with his rod smote the dust of the earth and it became lice in man and beast Exod. 8.17 a judgment wherein the Magicians themselves acknowledged the finger of God all their skill in sorcery being not able to arrive to this Then when that would not work great swarms of flyes Exod. 8.24 came upon Pharaoh and all the Aegyptians the Israelites onely being free from them 32. He gave them hail for rain and flaming fire in the land 33. He smote their vines also and their figg-trees and brake the trees of their coasts Paraphrase 32 33. Then after two other plagues the murrein and the blains Exod. 9.3 and 9. God sent a most grievous hail v. 18. and with it thunder and fire running along upon the ground v. 23. and these brake to small pieces all sorts of trees in the field and smote all sorts of plants v. 25. 34. He spake and the locusts came and caterpillars and that without number 35. And did eat up all the herbs in their land and devoured the fruit of their ground Paraphrase 34 35. Then what was left undestroyed by the hail of their plants and corn and trees and innumerable multitude of
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
Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and boâ—ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless inâ—nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their â—otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him
wizard flesh within us that hath thus bewitch'd us to its false pleasures first and then its fallacious hopes the fatall'st horrid'st condition in the world you may excuse the Preacher and the Apostle if it carry them both into a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an out-cry of love and pity and desire to prevent this unremediable ruine to which thou art posting to catch thee when thou art nodding thus dangerously with a most affectionate compassionate compellation of a dearly beloved let us cleanse Which brings me to the second General the Address adding somewhat of earnestness and somewhat of sweetness to the Exhortation Having therefore these Promises dearly beloved The Exhortation to purifying reforming mortifying of sins is an effect and expression of the greatest kindness sincerest love and tenderest affection imaginable You shall see this exemplified by the most earnest Lover that ever was in the world Will you believe the holy Ghost Greater love than this hath no man shewed than to lay down his life for his friend Now our Saviour you know laid down his life somewhat more than the life of a mere man the life of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that divine celestial Person on purpose to fetch back this divine but scorn'd Purity into the world again He gave himself for us saith St. Paul that he might redeem us from all iniquity and purifie unto himself a peculiar people Tit. 2. laid down his life for that only prize to which the Apostle here exhorts this of purifying You shall see it again Act. 3. ult God having raised up his Son Jesus sent him to bless us in-turning every one from his iniquities This turning from iniquities the purifying in the Text was the prime end and design of Christ's coming into the world of all his glorious Offices and the exercises of them and that the most blessed work of mercy that could ever be meant to polluted Souls this turning is there the interpretation of his blessing of us to bless us in turning c. 'T were superfluous farther to assist this truth in shewing you what an act of benefaction and mercy of charity and real blessing it is to contribute in any the smallest manner to the mortifying of any sin in any 't is the rescuing him from the most noisome miserable putrefied piteous condition in the world The plagues of Aegypt the Frogs and Flies and Lice and Locusts of Aegypt and the Murren and Death of the first-born were but the imperfect emblems of these unclean hated Vermin in the Soul that devour all the fruit and corn of the land all the Christian vertues and graces despoil and depopulate all that is precious or valuable in it and then what proud Pharaoh would not fall on his knees to Moses to make use of his power with Heaven to deliver him from such plagues as these And yet to see how quite contrary 't is order'd in the world God is fain to send suppliants to us that we will but be content to part with an impurity that we will but endure so huge a blessedness You know we are Embassadors for Christ and what 's the nature of an Embassage why setting up this impure unmortifi'd sinner in a throne to have an Embassie address'd to him is an argument of a Prince and not only men but God himself as it were prostrate before his foot-stool the King of Heaven to this proud reigning sinner on earth to beseech him but to part with these weapons of his hostility against God these provoking impurities as though God did beseech you by us God himself becomes the suppliant and then we Ministers may very well be content with the imployment we pray you in Christ's stead be ye reconciled unto God Thus through the whole Book of Canticles is the beloved Husband of his Church most passionately a wooing her to this duty to this opening to him giving him an admission all upon this score that he might come in to bless and purifie and O what Rhetorick is bestowed on her far beyond the dearly beloved in this Text Open to me my love my dove my undefiled my fair one he calls her fair and undefiled on purpose that he may make her such and O that we had but that Saviour-like passion that blessing kindness to our own poor perishing Souls some of those bowels of love to our own bowels That we have not is the greatest defect of self-love the most contrary sin against our grand fundamental principle that of Self-preservation which can combine with the devil for the undermining and ruining and subverting of whole Kingdoms on that one commanding design of getting off the cross from off our one shoulders on whomsoever it be laid but cannot think fit to assist Heaven in purging out one refuse impurity out of the Soul Yet shall I not on such discouragements give it over as a forlorn impossible hope but proceed one Stage farther on this errand to the last General the Exhortation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us cleanse our selves 1. Cleanse 2. our selves 3. us our selves the verb is active the pronoun reciprocal and the verb and pronoun both plural And so beside the duty it self of cleansing two Circumstances of this duty we must learn from hence namely 2. That it is the Christian's task upon himself this of purifying then 3. That it ought to be the common united design of all Christians the Apostle and people together to assist one another in this work this of purifying For the first the duty it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanse This is not the actual acquiring but the motion and proficiency and tendency toward Purity And so there again you have two things 1. What this Purity is 2. What this motion toward Purity The Purity is of two sorts the first opposed to filth the second to mixture as the Wine is pure both when 't is fetch'd off from the lees and dregs and when 't is not mingled with water In the first notion the purifying here is the purging out of carnality in the second of hypocrisie the first is the clean heart in David the second the right or sincere single or simple spirit the first from the filthiness of the flesh the second of the spirit and you will never be prosperous Alchymists never get the Philosopher's stone never acquire the grand Christian hope if you miscarry in either of these The first kind of Purity again that of the flesh is two-fold proportionable to the two fountains and sources of carnality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust and rage that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernal pair that hath so undermined the peace of Souls and Kingdoms Lust the common parent both to all fleshly and all worldly desire to the lust of the flesh and the lust of the eye the lust of the flesh again either the warm or the moist carnality the burnings of the incontinent or the thirsts of the
is variously interpreted And first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the antients agree to render it in the Imperative inhabit the land or dwell in it And then all the difficulty is whether this imperative have not the sense of a future as oft it hath If so then our English hath rightly rendred it so shalt thou dwell and so the LXXII which render this imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabit the land render the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt be fed And thus it will bear a probable sense Trust in the Lord and do good dwell in the land i. e. by way of promise thou shalt dwell in the land and be fed i. e. provided for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially constantly continually as v. 27. Do good and dwell for evermore But I suppose the imperative sense may also very fitly be reteined and the force of it be discerned either first by taking it by it self as if the precept were therein terminated viz. in their dwelling in the earth in respect of those many commands given to the Jews of not going down into Aegypt of not mixing or conversing with any heathen by force whereof this of dwelling in the land must be looked on as a strict duty or Secondly by joyning it with and making it preparative to the latter which that it may be perspicuous we must next examine the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed the Syriack rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seek seems to have read with the change of a letter ב for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek and then the sense is obvious Seek truth Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal frequently signifies to love to be a friend see Psal 13.20 and 28.7 and 29.3 Judg. 14.20 and then 't is love or be a friend or companion of truth But all the other Interpreters adhere to our Hebrew reading and the notion of feeding the LXXII Latine and Arabick agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be fed and the Chaldee that renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be strong in the faith did most probably mean by that paraphrase to express it food being the means of strength Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The â—ouâ— signifies either faith or fidelity or certitude and constancy The LXXII it seems take it to signifie riches as being the things that worldly men most trust in and so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the wealth thereof as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an affix or pronoun and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mammon riches And thus also the Latine and Arabick read from them But there is no ground for this rendring The only probable account is that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for feeding and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not taken adverbially then as a noun it here signifies as ordinarily it doth faith so as to accord with trust in the beginning of the verse and then understanding as 't is frequent the preposition ב the plain rendring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed in faith so as Hab. 11.4 the just shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his faith To live in or by his faith is to spend his life and order his actions according to the rule of faith the will and pleasure of God which is the norma or square of a just mans life and actions And thus to feed and live is all one and so to feed in or by his faith to keep faithfully to the commands and will of God as sheep that keep in the fold as the shepherd would have them And then hereis another probable sense of these two last branches put together Dwell in the land and feed in faith i. e. all the time that thou livest on the earth dwell and feed in faith continue in faith and affiance and adherence to God fall not off from him into any evill course whatever the temptations may be Another not improbable way of interpreting the place may possibly be fetcht from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Arabs for observing or keeping a command or covenant c. as also to observe what will come of a thing and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be keep truth or faith adhere constantly to it or again observe what will come of it what will be the end of it V. 5. Commit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit is literally roll see note on Psal 22.f. And so here it clearly signifies Roll thy way on God divolve all thy concernments on him But the antient Interpreters generally render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveal so the Chaldee Manifest thy way to the Lord the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reveal and so the Latine and Arabick yea and the Jewish Arabick translator Discover to him thy occasions or matters or needs but gives no account of his thus rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 direct thy way before the Lord. V. 7. Rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be silent and our English dumb seems to be deduced from thence and the silence in this place appears to be that which is contrary to murmuring or complaining The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit quievit tranquillus fuit the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject by way of paraphrase the absolute subjecting and submitting our selves to Gods will being the full importance of this silence As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectavit and accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprecate as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thus signifies and because the praying to God is not only reconcileable with patient expecting but withall is the ground thereof we have no reason to expect any relief which we do not pray for from God therefore I suppose the LXXII moved also with the affinity of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chose to explicate it by this paraphrase and the Syriack do more than imitate them rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek or aske from as well as the other by pray Aske of the Lord and pray before him V. 7. Fret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the quadriliteral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to envie to contend to emulate to strive to be like or equal to will here be best rendered emulate or envy not so as to be incited to do what the wicked do by seeing
any reason to make the former word to be in the genitive case nor is there any ו conjunction between them and the Chaldee that alone differs from the LXXII yet read it in this other form from whom is the joy of or God my exceeding joy If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted it may then be as our English margine hath it God the gladness of my joy i. e. he that is the great author of all the joy I have But if it may here be taken in the notion of the other contrary passion or commotion that of sorrow then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow or turneth my commotions into joy V. 4. The harps Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed that being among the Graecians used in sadness only and so defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a musical instrument a mournful harp and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn and wail and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and mournful 't is yet among the Hebrews generally a cheerful joyful musick so Gen. 31.17 and 2 Chron. 10.28 Job 21.12 and 30.13 and frequently in these Psalms see Psal 33.2.71.22.81.3.92.4.137.2.149.3 Isai 5.12.24.8 Ezek. 26.13 and 1 Mac. 3.5 The Forty Fourth PSALM TO the chief Musitian for the sons of Corah Maschil Paraphrase The forty fourth Psalm is a description of the several conditions and states of the Jewish Church and therein a commemoration of Gods former mercies as a ground of confidence in and prayer to him for deliverance out of present dangers and was composed in some time of general oppression by foreign enemies v. 11 12. and committed to the Prefect of the Musick to be sung by the posterity of Corah see Psal 42.1 to the tune called Maschil see note on Psal 32. a. 1. We have heard with our ears O Lord our fathers have told us what work thou didst in their days in the times of old 2. How thou didst drive out the heathen with thy hand and plantedst them how thou didst afflict the people and cast them out Paraphrase 1 2. Thy doings in former ages O Lord are famously spoken of and delivered down to us from father to son How thou by thy power didst eject the Canaanites c. and in their stead didst place thine own people of Israel having first brought them out of Egypt rescued them from the hands of those heathen tyrants smiting with ten several plagues the Egyptians that kept them in bondage 3. For they gat not their land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Paraphrase 3. A special work of thine this for 't was not any prowess of arms or opposition of greater strength that got the children of Israel the victories which they obtained over these nations or possest them of their land but the signal interposition of thy power shining and shewing forth it self visibly in that whole action an effect and a testimony of thy special favour to them which thus performed what thou hadst promised of giving them this fruitful land to be injoyed by them 4. Thou art my King O God command deliverance for Jacob. Paraphrase 4. Thou therefore that hast thus magnified thy power and mercy in delivering this people of thine art in all reason to be adored by us as our God and supreme Conducter to whom alone I am to make my address at this time for the deliverances which thou hast promised to give and hast constantly afforded to thy people 5. Through thee will we push down our enemies through thy name will we tread them under that rise up against us Paraphrase 5. From thee must all our victories come thou must furnish us with our offensive arms such thou hast given to the beasts of the field horns to the bull c. And thy presence and conduct must supply to us our natural want of these And if thou be thus present with us we shall certainly be as succesful as the most mighty of those creatures over the weakest assailant As they first gore and wound them with their horns and then trample them under their feet so shall we deal with our stoutest enemies 6. For I will not trust my in bow neither shall my sword save me Paraphrase 6. As for artillery and provisions of war we use them without any trust or relyance on them either to secure our selves or hurt others 7. But thou hast saved us from our enemies and hast put them to shame that hated us Paraphrase 7. 'T is thy strength only and mercy to us that hath wrought all our good successes delivered us and discomfited our enemies and accordingly in that alone all our confidence is reposed 8. In God we boast all the day long and praise thy name for ever Selah Paraphrase 8. All our victories have been hitherto due to thee from thee we have received them and to thee we have given all the praise of them and consequently for the future we have none else to rely on none to acknowledge for our defender and reliever but thee 9. But thou hast cast us off and put us to shame and goest not forth with our armies Paraphrase 9. But alas our sins have provoked and removed thee from us thou hast suffered us to be worsted by our enemies and hast not of late shewn forth thy majesty for our aid and succour 10. Thou makest us to turn back from our enemies and they which hate us spoil for themselves Paraphrase 10. Thou sufferest us to be put to flight and chased by our enemies and consequently to be despoiled and pillaged by them 11. Thou hast given us like sheep appointed for meat and hast scattered us among the heathen Paraphrase 11. Thou hast permitted many of us to be slaughtered like sheep see v. 22. such as are killed by the butcher not the priest for the shambles to be freely used as men please not for the altar to which those that are set apart cannot be rudely handled without violation of religion And as sheep again being worried by the Wolf are driven from the flock and scattered upon the mountains so are our armies destroyed and routed 12. Thou sellest thy people for nought and doest not increase thy wealth by their price Paraphrase 12. We are alas cast away by God as the worst kind of slaves which are not thought worthy to have any price demanded for them by their masters sadly handled without the comfort of bringing in any honour to God by our calamities Thy Church among us is defaced and no other people taken in in stead of us by whom thy Name may be glorified 13. Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us 14. Thou makest us a
the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 72.9 they that dwell in the wilderness shall bow before him which were men sure and not beasts and particularly these Ichthyophagi by the red Sea which was one of the Seas mentioned v. 8. Of this sea Diodorus Siculus hath a remarkable passage pertinent to our present purpose It is saith he a tradition among the Ichthyophagi that dwell near which they have conserved from their ancestors that at a certain great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebbe or recess of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every place of that sinus was dried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea departing to the other opposite parts and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing back with a huge flote it was restored to its former course Which certainly refers to this part of history and sets it down most exactly according to the truth not that the Sea so parted asunder that the Israelites might pass from one side to the other on dry land as over Jordan they did for that they did not thus pass over but came out at the same side of the Sea that they went in see note i. but that as in a great ebb such as was never seen before nor since the Sea departed so far from the banks of Aegypt that the Israelites first and the Aegyptians after them went in and marcht in the midst of the channel on dry ground and then waters returned Exod. 14.28 i. e. flowed back again and drowned the Aegyptians and cast up their bodies on the shore as the Text saith Ex. 14.30 and thereby made the parallel more complete betwixt Pharaoh with his Aegyptian Armies and Leviathan and the Dragons or great fishes which are wont to be cast upon the shore by the tides and so the Ichthyophagi come out at set times to gather them twice a day saith Agâ—tharcides at the third and ninth hour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the tide comes in from the sea to the dry land Which being consider'd it now appears how far these two interpretations are from being unreconcileable they being both most true one in the Historical the other in the Poetical sense In the Historical sense Pharaoh and the Aegyptians were drowned in the Sea then cast upon the shore and devoured by the Beasts and Birds of the Wilderness which must then be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people in the wilderness but this here poetically describ'd by the Whale and other great fishes cast upon the shore by the tide and gathered up and used for food by the Ichthyophagi which are properly and not poetically styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the wilderness And so this is the complete importance of this verse V. 15. Cleave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to cleave so also to bring forth or fetch out expressisti saith Seb. Castellio It is used of Birds disclosing or hatching their young ones Isa 34.15 and 59.5 because that is done by the young ones cleaving or breaking the shell with their bills And accordingly 't is here used of God's wonderful work of cleaving and so bringing or causing to break out the LXXII well express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine by dirupisti waters out of the rock and that in such plenty that it became a river which ran along with them in their journeying see note on 1 Cor. 10.4 in respect of its first coming out of the rock 't is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fountain but in respect of the current here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a flood or torrent Ibid. Rivers What the strong rivers were which were here referred to the Chaldee hath undertaken to specifie Arnon and Jabbok and Jordan That the red sea was not in this verse referred to is probable because that had been before mentioned v. 13. and that under another style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go back or recede wherein the Arabs use and so God by his strength dealt with that made it go back and give place to the Israelites entring into the Channel not so as to part asunder for them to go quite over from one side to the other for 1. the way from Aegypt to Canaan led them not cross the red sea 2. their journeyings set down Num. 33.6 and 8. shew that as before their entring into the Sea they were in Etham in the edge of the wilderness so after they were come out of the Sea they came into the same wilderness of Etham and went three dayes journey in it an evidence that the Israelites came out on the same side of the sea as they went in That this and no more is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing through the red sea Heb. 11.29 their walking on dry land in the midst of the sea Exod. 14.29 see note on Heb. 11. b. But then Jordan that was dried up and gave them an easie passage over it Jos 3.16 But as for any miraculous drying up either of Arnon or Jabbok there is no History of it in Scripture only one intimation there is Num. 21. that may incline us to credit the Targums tradition For there on the mention of their remove and pitching on the other side of Arnon v. 13. it follows wherefore it is said in the Book of the wars of the Lord what he did in the red sea and in the Brooks of Arnon VVhere the comparing and joyning Gods miraculous works in the red sea with those he did in the brooks of Arnon is an indication that some such like thing was done for the Israelites at those brooks as was before done at the red sea viz. at the time of its receding before the Israelites And from that book of the wars of the Lord the Chaldee by Tradition might have it V. 16. The light From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general any luâ—â—â—ary or receptacle of light indifferently the Sun and the Moon Gen. 1.16 But being joyned with and so opposed to the Sun as here the night is to the day it must needs signifie the luminary of the night the Moon as the Sun is of the day and accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Moon and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Jewish Arab Thou hast prepared the Moon with the Sun Only the Latine reads auroram the morning V. 19. Thy Turtle From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original of our Latine turtur which is but the doubling of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here thy turtle which being by the Psalmist designed poetically to signifie the pious faithful servants of God who make good their fidelity to him which in the spiritual sense is parallel to to the purity and chastity of the turtle the Chaldee and LXXII have chosen to
out from thence so great abundance of water as if the Abyss had supplied the rock with that store 16. He brought streams also out of the rocks and causeth waters to run down like rivers Paraphrase 16. And from this new kind of spring proceeded a full current which followed them as far as Cades see note on 1 Cor. 10. b. and afforded them plentiful supplies of water in that place of drought 17. And they sinned yet more against him by provoking the most High in the wilderness Paraphrase 17. Yet did not this miracle of mercy prevail upon them to give them a trust and affiance in God who had wrought such wonders for them but they fell back after this into a new distrust of his power and thereby provoked his wrath exceedingly 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wilderness 20. Behold he smote the rock and the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people Paraphrase 18 19 20. For when he had taken such care to convince their infidelity and supply their wants by sending them quails in the evening and in the morning manna Exod. 16. both these rained down on them miraculously from heaven and when on their murmuring for water at Rephidim he had given plenty of water out of the hard rock in Horeb Exod. 17. yet again after both these Numb 11.5 they fell a murmuring and complaining and distrusting of God preferring their condition in Egypt before this which God had now brought them to and in a manner blaspheming and speaking ill of him and requiring as a proof of his power and presence among them a table furnisht with flesh as well as bread a satisfaction to their appetites which they pretended to be cloyed with manna as well as a provision for their wants 21. Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel Paraphrase 21. And this very highly displeased and provoked God and brought down very sharp punishments upon them 22. Because they believed not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doors of heaven 24. And had rained down Manna upon them to eat and had given them of the corn of heaven 25. Man did eat Angels food he sent them meat to the full Paraphrase 22 23 24 25. And that most justly for their strange obstinate distrust and infidelity even after all those signal miracles shewed for the supplying their wants that especially of his giving them Manna a solid nutritive substantial sort of bread prepared and made ready for them in heaven and brought them down in a showre as it were of rain in the greatest abundance a very ample proportion to every person among them and all this wrought for them signally by God through the ministry of Angels 26. He caused an East-wind to blow in heaven and by his power he brought in the South-wind 27. He rained flesh also upon them as dust and feathered fouls like as the sand of the sea 28. And he let it fall in the midst of their camp round about their habitations Paraphrase 26 27 28. Thus then God was pleased to deal with these unbelieving murmurers at once to convince and punish them He sent out a vehement wind and by it brought from the sea an innumerable company of quails and let them light in the place where they incamped near a days journey on this side and as far on the other side of their dwellings where they lay strawed as thick as the sand is wont to be on the sea shore two cubits high upon the face of the earth Numb 11. â—1 29. So they did eat and were well filled for he gave them their own desire 30. They were not estranged from their lust but while their meat was yet in their mouthâ— 31. The wrath of God came upon them and slew the fattest of them and smote down the chosen men that were in Israel Paraphrase 29 30 31. Thus did he answer their demands to the full restrained not their appetites gave them what they so longed for in great abundance and permitted them to gather it Numb 11.32 to dress it and to take it into their mouths And then before they had chewed it while it was yet between their teeth v. 33. the instruments of Gods displeasure and vengeance seised on them a very terrible plague v. 33. and destroyed the healthiest and principal men among them in very great numbers 32. For all this they sinned still and believed not for his wondrous works Paraphrase 32. These judgments thus added to his works of mercy might a man would think have wrought upon them and deterred them from farther provoking God convinced them of his power and ingaged them to a full resignation and affiance and dependance on it But they were not thus successful they had not this effect but after this again they were as rebellious and mutinous and unbelieving as ever 33. Therefore their days did he consume in vanity and their years in trouble Paraphrase 33. And God accordingly continued his punishments among them kept them in a wearisome condition in the wilderness there to be harass'd and worn out and at length to die all of them that came out of Egypt but Caleb and Joshua and never to enter into the promised land 34. When he slew them then they sought him and they returned and inquired early after God 35. And they remembred that God was their rock and the high God their redeemer 36. Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues 37. For their heart was not right with him neither were they stedfast in his Covenant Paraphrase 34 35 36 37. Some exemplary severity God oft exercised among them and that had some weak effect upon them reduced them in some degree brought them for a while into some temper of piety and belief and dependance on God together with an acknowledgment of his mercies And though this was not hearty nor durable but formal and feigned and temporary and so still but hypocritical 38. But he being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath 39. For he remembred that they were but flesh a wind that passeth away and cometh not again Paraphrase 38 39. Yet such was Gods abundant mercy and compassion and love to the posterity of Abraham to whom his promises were made that he would not destroy them all at once but left a seed and remnant from whom might come a succession of such whom he might bring into the promised land and so make good his
of earth to cover the dead body that lies under So Job 30.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the grave And this is here fitly applied to Jerusalem the stately buildings whereof underwent the same destruction with the inhabitants it was before their dwelling place it is now their Sepulchre the whole city is turned into several tombs or monumental heaps Abu Walid ascribes to the word the notion of desolations and wasts and so the Jewish Arab. V. 8. Former iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may probably here have a special reference to those first sins which this people had been guilty of after their coming out Egypt Such was their Idolatry in the Golden calf Of that God tells them Exod. 32.34 In the day that I visit I will visit their sin upon them viz. this sin of theirs Accordingly the Jews have a received maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no visitation in which there is not some visitation of or infliction for the calf To this the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head or feet seems to incline and so doth the Chaldee which renders it our iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were from the beginning and the LXXII by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were from the beginning are to the same sense and so the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our old sins and the vulgars Antiquarum their antient sins V. 10. Let him be known That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscatur let be known is to be connected to the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge and not to the Name of God praeceding is agreed on by the antient Interpreters So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let the revenge of the blood of thy servants which is poured out be known among the heathen before our eyes So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging or inquisition be known among the nations in our sight And so may the Chaldee be rendred also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging of the blood of thy servants be manifested among the people that we may see it And so the others also V. 12. Reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fitly belongs here to the persons foregoing viz. our neighbours and not to the reproach thus Render our neighbours seven fold into their bosome i. e. as they have dealt with us so do thou deal with them return to them seven fold by way of punishment for all their oppressions and injuries done to us then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reproach of them which have reproached theâ—e O Lord i. e. repay or return reproach and from the former words seven times as much reproach to them which have reproached thee O Lord. Thus the Chaldee their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred who have reproacht and so the Interlinear reads probrum eorum qui affecerunt te probris the reproach of them that reproached thee The Eightieth PSALM TO the chief Musitian upon Shushannim Eduth A Psalm of Asaph Paraphrase The eightieth Psalm is a complaint of the troubles of Gods Church and people probably in time of captivity or by way of prediction of it and prayer for release from them 'T was composed by Asaph and committed to the Praefect of the Musick to be sung to the six-stringed instrument that waited on the Ark or that was used in the sacred commemorations and festivities 1. Give ear O thou shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims shine forth Paraphrase 1. Hearken O Lord unto our prayers Thou art the great governour and defender of thy people and conductest them in all their ways thou givest responses from the oracle and exhibitest thy self by the ministry of thy holy Angels to those that make their addresses to thee in thy sanctuary thou revealest thy will to them and grantest their petitions O be thou thus gratiously pleased to exhibite and manifest thy self to us at this time 2. Before Ephraim Benjamin and Manasses stir up thy self and come and save us Paraphrase 2. Thou once wentest along with the Israelites in their march from Egypt to Canaan the three tribes of Ephraim Benjamin and Manasses next following the Ark of thy presence and then thou didst deliver us from all our assailants O let us all now in like manner as then the tribes of Israel and Judah both carried away captive the one under Salmanasar the other under Nebuchadonosor receive deliverance and redemption from thee 3. Turn us again O God and cause thy face to shine and we shall be saved Paraphrase 3. Be thou pleased to return our captivity and restore thy favour and loving kindness towards us else there is no possibility of relief to be hoped for by us 4. O Lord God of hosts how long wilt thou be angry against the prayer of thy people Paraphrase 4. We address our selves to thee as to the supreme Commander of all the hosts of Angels the only Monarch and Governour of heaven and earth from thee alone we beseech deliverance but thou rejectest our prayers and continuest the evidences of thy displeasure Lord be thou at length pleased to be reconciled to us 5. Thou feedest them with the bread of tears and givest them tears to drink in great measure Paraphrase 5. We are in continual sorrow and distress and that of the heaviest sort shut out and deprived of thy presence and have no degree of comfort or refreshment but our lamentations 6. Thou makest us a strife unto our neighbours and our enemies laugh among themselves Paraphrase 6. Thou permittest our neighbours that hate us Eduâ—aeans c. Psal 83.6 see note c. to add their load to our pressures to assault and invade us and that successfully to rejoyce and triumph over us 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved Paraphrase 7. In this sad conjuncture we have none but thee to flee unto for relief O be thou pleased to shew thy self to us in thy power and majesty to rescue us from this captive forlorn state and restore us to thy favour and mercy to return our captivity v. 13. and then our neighbours triumphs and depraedations shall be at an end then it shall be well with us who are otherwise in a most deplorable condition 8. Thou hast brought a vine out of Egypt thou hast cast out the heathen and planted it 9. Thou preparedst room before it and didst cause it to take deep root and it filled the land 10. The hills were covered with the shadow of it and the boughs thereof were like the goodly cedars 11. She sent out her boughs unto the sea and her branches unto the river Paraphrase 8 9 10 11. Thou hast brought this people out of the bondage of Egypt to the most fertile and
together even the submissest and lowliest gestures to signifie and express the sincere humility of our souls a tribute most due to him who is both Lord and Creator of all 7. For he is our God and we are the people of his pasture and sheep of his hand To day if ye will hear his voice Paraphrase 7. For although we have oft rebelled against him and so oft deserved his dereliction and oft smarted for it yet if now at length we shall be wrought on by his calls and warning and perform sincere obedience to him he is most ready to accept us to take us into his care and protection and secure us from all our enemies 8. Harden not your hearts as in the provocation and as in the day of temptation in the wilderness 9. When your fathers tempted me proved me and saw my works Paraphrase 8 9. Our Ancestors when they had been delivered by him with the greatest manifestation of his almighty power from the hardest oppression and slavery in Egypt were yet so unthankful and obdurate that they repined and murmured at every turn ten times one after another Numb 14.22 apostatizing from and rebelling against them they would not believe and relie on his power though it were abundantly testified to him by miraculous effects of it but still required more miracles and assurances of his presence among them and hereby they most sadly provoked Gods wrath O let not us that have so liberally tasted of his power and goodness and long-suffering and are yet afforded his calls to repentance imitate these in our ingratitude and impenitence 10. Forty years long was I grieved with this generation and said It is a people that do err in their hearts for they have not known my ways 11. Unto whom I sware in my wrath that they should not enter into my rest Paraphrase 10 11. Those Ancestors of ours for the space of forty years wherein God for their sins deteined and perplext them in the wilderness of Sin did very frequently provoke God to indignation made him resolve that they were a most stupid idolatrous people that preferred the service of the irrational Egyptian false gods and devils before the obedience and worship of the one true God of heaven and earth and therefore being as it were tired out with their continued provocations God at length by an oath obliged himself irreversibly that of all the many thousands that were listed after their coming out of Egypt none but only Caleb and Joshua should enter the promised land of Canaan O let us not offend after their example lest we follow them in their punishments also and be denied our part in Gods rest here the priviledges of the Ark and presence of God among us in Jerusalem where he hath promised to rest and dwell for ever if we do not provoke him to forsake us How this was applicable to the Jews under the times of Christ see note b. Annotations on Psalm XCV V. 7. His pasture When the Psalmist useth these two phrases together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of his pasture and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep or cattel of his hand 't is obvious to discern the seeming impropriety and withal to cure it by interchanging the adjuncts and annexing the hand to the people and the pasture to the sheep But it is more reasonable to fetch the explication from the different significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for feeding so for governing equally appliable to men and cattel from whence it is but analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pasture where cattel are fed should also signifie dominion or kingdom or any kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein a people are governed And then the other part the sheep of his hand will be a sit though figurative expression the shepheard that feeds and rules and leads the sheep doing it by his hand which manageth the rod and staff Psal 23.4 by which they are administred The Jewish Arab reads the people of his feeding or flock and the sheep of his guidance Ibid. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred If is elsewhere oft used for an optative sign and expression of a wish So Luk. 19.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou knewest for O that thou knewest and Luk. 22.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt for O that thou wouldest remove this cup from me So Exod. 32.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt for O that thou wouldest forgive them And if so it be here then the rendring must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O that to day you would hear his voice live obedient to him as people to a Ruler or sheep to a Pastor And this may be thought needful to the making the sense compleat in this verse which otherwise is thought to hang though not so fitly on the eighth verse and not to be finisht without it But it may be considered also whether this verse be not more complete in it self by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thus Let us worship and bow down and kneel before the Lord our Maker For he is our God and we are the people of his pasture and sheep of his hand if ye will hear his voice to day or as the Jewish Arab reads sheep of his hand or guidance to day i. e. speedily if ye will hear his voice perform obedience to him setting the words in form of a conditionate promise thereby to inforce the performance of the condition on our part The condition to the performance of which they are exhorted v. 6. is paying God the worship and lowly obedience due to him and the promise secured to them on this performance that he will be their God and they his people of his pasture c. i. e. that God will take the same care of them that a shepheard of his sheep preserve them from all enemies Midianites Philistims Canaanites c. and that though for their rebellions and disobediences against God they had hitherto been oft disturbed and not long since the Ark taken by their heathen enemies yet if now to day they shall at length hear Gods voice and perform this obedience sincerely they shall also be secured that their enemies should no more disturb them their Ark should no more be captive but enjoy a rest v. 11. with them for ever in Jerusalem That to this of Jerusalem the rest spoken of by David referred as well as to the land of Canaan in Moses's time is the observation of Rab. Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the land of Israel and also Jerusalem which is called a rest as 't is said This is my rest for ever here will I dwell And so their enjoying this rest of Gods these priviledges of the Ark and Gods presence among them was the completion of the promise on Gods part that he would be their God and they his people c. And according to
locusts Exod. 10.4 came and swept utterly away v. 5. 36. He smote also the first-born in their land the chief of all their strength Paraphrase 36. In the last place he sent his destroying Angels in the depth of the night to kill every first-born the prime and stoutest and most valued both of man and beast through all the land from Pharaoh to the meanest person in Aegypt ch 11.5 and 12.29 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes Paraphrase 37. And upon this last judgment they were urgent and importunate to have them gone Exod. 12.31 33. And the children of Israel took all the houshold-stuff that they had and God gave them favour in the sight of the Aegyptians Exod. 11.3 and 12.36 so that they lent them many rich jewels and denied them nothing that they required Exod. 12.35 36. And one circumstance more there was very considerable that at this time of their going out in this haste there was not one sick or weak person among all the people of Israel not one by impotence or sickness disabled for the march but all together and in one host or army went out from the land of Aegypt which strange remark of Gods providence though it be not exprest in the story is yet intimated Exod. 12.41 38. Aegypt was glad when they departed for the fear of them fell upon them Paraphrase 38. And now the Aegyptians were instructed by their plagues not onely to be content to lose these their so profitable servants but even rejoyced and lookt upon it as a deliverance to themselves that they were thus rid of them and so as they hoped of the sufferings which the deteining them against Gods command had brought upon them So terribly were they amated at the death of their first-born that they cryed out they were all but dead men if they did not presently atone God by dismissing them Exod. 12.33 39. He spread a cloud for a covering and fire to give light in the night Paraphrase 39. In their march God conducted them in a most eminent manner by his Angels in a cloud encompassing their hosts and that cloud so bright and shining that in the dark of the night it lighted them and gave them an easie passage Exod. 13.21 22. 40. The people asked and he brought quails and satisfied them with the bread of heaven Paraphrase 40. As they past through the wilderness of Sin and wanted food and murmured God pardoned their murmuring and furnished them with quails a most delicious sort of flesh and instead of corn for bread he sent them down in a showre from heaven bread ready drest or prepared and thence called Manna and that in such plenty that every man had enough Exod. 16.16 41. He opened the rock and the waters gushed out they ran in the dry places like a river Paraphrase 41. At Rephidim when they murmured for water Exod. 17. God appointed Moses to strike the rock in Horeb v. 6. and there came out water in such plenty that it ran along see Psal 78.20 and as the Jews relate attended them in a current or stream through the drought of the desart so that we hear no more of their want of water till they came to Cadesh see note on Cor. 10. b. and then took a contrary way in their journeying 42. For he remembred his holy promise and Abraham his servant Paraphrase 42. And all this an effect of his own free mercy in discharge of his promise made to Abraham whose fidelity to him God was pleased thus to reward upon his posterity 43. And he brought forth his people with joy and his chosen with gladness 44. And gave them the lands of the heathen and they inherited the labour of the people Paraphrase 43 44. And so at length having brought out his people with so much glory victorious and triumphant out of Aegypt he possest them of the promised Canaan cast out the old inhabitants before them for their pollutions and idolatries and planted this his peculiar people in their stead 45. That they might observe his statutes and keep his laws Praise ye the Lord. Paraphrase 45. And all this not that they should indulge to riot and imploy their plenty in lusts and pleasures or grow fat and wanton but that being thus richly supplied wanting no manner of thing that is good having nothing of encumbrance or diversion but on the contrary all kinds of encouragements to piety they should therein constantly exercise themselves according to the ingagements and obligations incumbent on those that had received such a succession of miracles of mercies from God a type of that duty now incumbent on us Christians upon far greater and more considerable obligations that especially of our redemption by Christ from the power as well as the guilt of sin and return him the tribute of sincere obedience for ever after approve themselves an holy peculiar people to him zealous of good works And in so doing let us all indeavour uniformly to praise and magnifie and glorifie the name of God Hallelujah Annotations on Psal CV V. 3. Glory ye That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reciprocal conjugation is yet to be here rendred in the active sense is agreed on both by the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the former praise in his name and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise to his name where as ב in so ל to is certainly a Pleonasme as v. 15. both ב and ל are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his anointed and his prophets and the whole phrase signifies no more than the Latin of the Syriack expresses Laudate nomen sanctitatis ejus praise the name of his holiness just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God and in God are all one the preposition being abundant very frequently The LXXII indeed and the Latin reade it in the passive sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudamini in nomine sancto be ye praised in his holy name but this certainly without any propriety of expression the praises of God and not of our selves being the duty to which we are invited in this Psalm V. 4. His strength For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and accordingly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin confirmamini be confirmed and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and so the sense would well bear seek the Lord and be confirmed let all your strength be sought from him so the Jewish Arab Seek the Lord and seek that he would strengthen you or strength from him or you shall certainly be strengthened if by prayer you diligently seek him But we need not change the reading for the gaining this sense This Psalm was composed for the constant use of the Sanctuary and then 〈◊〉 〈◊〉
So Jer. 17.15 where is the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come to pass 1 Sam. 9.6 there is a man of God all that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh certainly to pass Gen. 18.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord may make come i. e. bring to pass all that he hath spoken to him So Ezek 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it shall come to pass And so here unquestionably Joseph was kept in prison under that slander untill his word came to pass i. e. till he interpreted the dreams of Pharaoh's Officers and his praedictions came to pass to each of them that being the peculiar means of making him known to Pharaoh and fetching him out of the prison Gen. 41.14 And then his interpreting of Pharaoh's dream following it which Pharaoh looked on as an evidence that the spirit of God was in him v. 38. and upon which he said to Joseph For as much as God hath shewed thee all this there is none so discreet and wise as thou art v. 39. this in all reason may be resolved to be that which was respected here in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord i. e. God's shewing him the meaning of those dreams Gen. 41.39 God's telling him or revealing to him the interpretation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle of the Lord say the LXXII purged him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to purge as silver is purged in the fire and so approved to be pure when it comes out thence that which is not pure being destroyed there or evidently discovered what metal ' t is And in this sense it most exactly belonged to the passage of Joseph under the calumny and scandal of having attempted his mistresses purity for which he was imprisoned which by the way makes it more probable that that calumny was meant by the iron entring his soul this interpretation of Pharaoh's dream being clearly from God who had sent the dream and so an evidence that Joseph was a pure and pious person it being not imaginable that God would vouchsafe to reveal such secrets to an impure person or to any but a pious and truly vertuous man And so this is the full importance of this verse V. 22. At his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for will or pleasure 〈◊〉 no more than at his will The Chaldee render it with little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to i. e. as was agreeable to his will or pleasure but the Syriack most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he would So the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he saw fit ex sententiâ suâ and the Jewish Arab Glossary citing the place expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consilium sententia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the LXXII reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his soul reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as himself and so the Latin sicut semetipsum without any great sense in it As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or that he might bind his Princes the meaning of it is clear that he might have power over the greatest men in his Kingdom to command or forbid the doing of any thing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies to punish them that doe contrary and accordingly the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chastise and so to bind that no body could reverse what he did according to the use of that phrase in the inscription of Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isis Queen of the region and whatsoever I shall bind no man hath power to loose making this power of binding to be an evidence of authority and then power of binding the Sirs or Lords or Princes of Pharaoh must signifie Joseph's having next to the King himself a supreme uncontrollable power And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies to oblige to obedience and to punishment to command so Dan. 6.7 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree or law and to inflict punishment on the disobedient Of this word see Power of the Keys Ch. 4. § 6 7 8 c. And in the same sense must the next phrase be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall not teach wisedom but in the notion of the word now found in the Arabick dialect judge his Senators The word is so used Psal 10.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge the fatherless and Act. 23.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge me according to law and frequently elsewhere in that dialect which shews that this was anciently a notion of the word And so still that denotes the supereminent power that was given Joseph as to command the Nobles so to judge the Judges or Senators According to what we find in the story Gen. 41.40 Thou shalt be over my house and according to thy word shall all my people be ruled onely in the throne will I be greater than thou and again v. 41. see I have set thee over all the land of Aegypt And Pharaoh took off his ring v. 24. and made him ride in the second chariot v. 43. and without thee shall no man lift up his hand v. 44. V. 27. His signs In this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs or prodigies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words seems to be somewhat more than a pleonasme God had told them what signs they should use to convince the people first and then Pharaoh of their mission and so in each judgment God commands and they shew the sign and God's thus telling or speaking to them is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words and the matter of these words exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs or prodigies of his viz. which as he directed he would also inable them to doe among them Accordingly not onely the LXXII retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs but the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs And v. 28. it follows that they disobeyed not his word i. e. Moses and Aaron see note h. disobeyed not the direction of God for the shewing that particular miracle of the three days darkness upon the Aegyptians The Jewish Arab so expresseth it as may be rendred either the thing i. e. matter or the command of his signs V. 28. And they rebelled not The Hebrew in all copies is acknowledged to reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they provoked not rebelled not i. e. disobeyed not his word So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they rebelled not resisted not his word Which passage is to be understood of Moses and Aaron that how little hope soever they had of doing good on Pharaoh yea after God had given him up to obduration and they were to
most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and satiâ—ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.
they had been so starved with thin hard fare under the tyranny of a continued superstition which gave them no solid nourishment nothing but Husks and Acorns to feed on that they were now grown horrid and almost ghastly being past all amiableness or beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good for nothing in the World We see in Histories that perpetual Wars hinder Tillage and suffer them not to bestow that culture on the ground which the subsistence of the Kingdom requires Thus was it with the Gentiles in the time of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hostility with God they generally bestowed no trimming or culture on the Soul either to improve or adorn it and then receiving no spiritual food from God all passages being shut up by their Idolatry they were famished into such a meagerness they were so ungainly and Crest-faln that all the fat Kine of Aegypt according to Pharaoh's Dream all heathen learning could not mend their looks they were still for all their Philosophy like the lean Kine that had devoured the fat yet thrived not on it they were still poor and ill favoured such as were not to be seen in all the land of Jury for badness Gen. xli 19 2. They had engaged themselves in such a course that they could scarce seem ever capable of being received into any favour with God Polybius observes it as a policy of those which were delighted in stirs and Wars to put the people upon some inhumane cruel practice some killing of Embassadors or the like feat which was unlawful even amongst Enemies that after such an action the Enemy should be incensed beyond hope of reconciliation So did Asdrubal in Appian use the Captive Romans with all possible Cruelty with all arts of inhumanity fley'd them cut off their Fingers and then hanged them alive to the end saith he that thereby he might make the dissentions of Carthage and Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not possibly to be composed but to be prosecuted with a perpetual hostility This was the effect of Achitophels counsel to Absalom that he should ly with his Fathers Concubines and this also was the Devils Plot upon the Gentiles who as if they were not enough Enemies unto God for the space of 2000. years Idolatry at last resolved to fill up the measure of their Rebellions to make themselves if it were possible sinful beyond capability of mercy and to provoke God to an eternal revenge they must needs join in crucifying Christ and partake of the shedding of that blood which hath ever since so died the Souls and cursed the successions of the Jews For it is plain 1. by the kind of his death which was Roman 2. by his Judge who was Caesaris Rationalis by whom Judaea was then governed or as Tacitus saith in the 15. of his Annals Caesars Procurator all capital judgments being taken from the Jews Sanhedrim as they confess Joh. xviii 21 it is not lawful for us to put any one to death 3. by the Prophecy Mat. xx 19 They shall deliver him to the Gentiles by these I say and many other arguments 't is plain that the Gentiles had their part and guilt in the Crucifying of Christ and so by slaying of the Son as it is in the Parable provoked and deserved the implacable revenge of the Father And yet for all this God enters League and Truce and Peace with them thinks them worthy to hear and obey his Laws nay above the estate of Servants takes them into the liberty and free estate of the Gospel and by binding them to Ordinances as Citizens expresseth them to be Civitate donatos coelesti within the pale of the Church and Covenant of Salvation They which are overcome and taken Captives in War may by Law be possest by the Victor for all manner of servitude and slavery and therefore ought to esteem any the hardest conditions of peace and liberty as favours and mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Marcus in Polybius they which are conquered must acknowledge themselves beholding to the Victor if he will upon any terms allow them quarter or truce Thus was it above all other Sinners with the Gentiles of that time after 2000. years War with the one God they were now fallen into his hands ready to receive the sorest strokes to bear the shrewdest burdens he could lay on them had it not been then a favour above hope to be received even as hired Servants which was the highest of the Prodigals ambition Luke xv 19 Had it not been a very hospitable carriage towards the Dogs as they are called Mat. xv 26 to suffer them to lick up those crums which fell from the childrens table Yet so much are Gods mercies above the pitch of our expectation or deserts above what we are able or confident enough to ask or hope that he hath assumed and adopted these Captives into Sons And as once by the counsel of God Jacob supplanted Esau and thrust him out of his Birth-right so now by the mercy of God Esau hath supplanted Jacob and taken his room in Gods Church and Favour and instead of that one language of the Jews of which the Church so long consisted now is come in the confusion of the Gentiles Parthians Medes Elamites and the Babel of tongues Act. ii 9 And as once at the dispersion of the Gentiles by the miracle of a punishment they which were all of one tongue could not understand one another Gen. xi 9 so now at the gathering of the Gentiles by a miracle of mercy they which were of several tongues understood one another and every Nation heard the Apostles speak in their own language Acts ii 6 noting thereby saith Austin that the Catholick Church should be dispersed over all nations and speak in as many languages as the world hath tongues Concerning the business of receiving the Gentiles into covenant St. Austin is plentiful in his 18. Book de Civit. Dei where he interprets the symbolical writing and reads the riddles of the Prophets to this purpose how they are called the children of Israel Hos i. 11 as if Esau had robbed Jacob of his name as well as inheritance that they are declared by the title of barren and desolate Esa liv 1 whose fruitfulness should break forth surpass the number of the children of the married wife To this purpose doth he enlarge himself to expound many other places of the Prophets and among them the prophecy of Obadiah from which Edom by a pars pro toto signifying the Gentiles he expresly concludes their calling and salvation but how that can hold in that place seeing the whole prophecy is a denunciation of judgments against Edom and ver 10. 't is expresly read For thy violence against they brother Jacob shame shall cover thee and thou shalt be cut out for ever How I say from that place amongst others this truth may be deduced I leave to the revealers of Revelations and
that undertaking sort of people the peremptory expounders of depths and prophecies In the mean time we have places enough of plain prediction beyond the uncertainty of a guess which distinctly foretold this blessed Catholick Truth and though Peter had not markt or remembred them so exactly as to understand that by them the Gentiles were to be preach'd to and no longer to be accounted prophane and unclean Act. x. yet 't is more than probable that the devil a great contemplator and well seen in prophecies observ'd so much and therefore knowing Christs coming to be the season for fulfilling it about that time drooped and sensibly decayed lost much of his courage and was not so active amongst the Gentiles as he had been his oracles began to grow speechless and to slink away before hand lest tarrying still they should have been turned out with shame Which one thing the ceasing of Oracles though it be by Plutarch and some other of the Devils champions refer'd plausibly to the change of the soyl and failing of Enthusiastical vapours and exhalations yet was it an evident argument that at Christs coming Satan saw the Gentiles were no longer fit for his turn they were to be received into a more honourable service under the living God necessarily to be impatient of the weight and slavery of his superstitions and therefore it concern'd him to prevent violence with a voluntary flight lest otherwise he should with all his train of oracles have been forced out of their coasts for Lucifer was to vanish like lightning when the light to lighten the Gentiles did but begin to appear and his laws were out-dated when God would once be pleased to command Now that in a word we may more clearly see what calling what entring into covenant with the Gentiles is here meant by Gods commanding them we are to rank the commands of God into two sorts 1. common Catholick commands and these extend as far as the visible Church 2. peculiar commands inward operations of the spirit these are both priviledges and characters and properties of the invisible Church i. e. the Elect and in both these respects doth he vouchsafe his commands to the Gentiles In the first respect God hath his louder trumpets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. xxiv 31 which all acknowledge who are in the noise of it and that is the sound of the Gospel the hearing of which constitutes a visible Church And thus at the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens had knowledge of his Laws and so were offered the Covenant if they would accept the condition For however that place Acts i. 25 be by one of our writers of the Church wrested by changing that I say not by falsifying the punctuation to witness this truth I think we need not such shifts to prove that God took some course by the means of the Ministry and Apostleship to make known to all Nations under Heaven i. e. to some of all Nations both his Gospel and Commands the sound of it went through all the earth Rom. x. 18 cited out of the xix Psal verse 4 though with some change of a word their sound in the Romans for their line in the Psalmist caused by the Greek Translators who either read and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else laid hold of the Arabick notion of the word the loud noise and clamour which hunters make in their pursuit and chase So Mark xiv 9 This Gospel shall be preached throughout the world So Mark xvi 15 To every creature Matth. xxiv 14 in all the world and many the like as belongs to our last particular to demonstrate Besides this God had in the second respect his vocem pedissequam which the Prophet mentions a voice attending us to tell us of our duty to shew us the way and accompany us therein And this I say sounds in the heart not in the ear and they only hear and understand the voice who are partakers as well of the effect as of the news of the Covenant Thus in these two respects doth he command by his word in the Ears of the Gentiles by giving every man every where knowledge of his laws and so in some Latine Authors mandare signifies to give notice to express ones will to declare or proclaim And thus secondly doth he command by his spirit in the spirits of the elect Gentiles by giving them the benefit of adoption and in both these respects he enters a Covenant with the Gentiles which was the thing to be demonstrated with the whole name of them at large with some choice vessels of them more nearly and peculiarly and this was the thing which by way of Doctrine we collected out of these words but now commands Now that we may not let such a precious truth pass by unrespected that such an important speculation may not float only in our brains we must by way of Application press it down to the heart and fill our spirits with the comfort of that Doctrine which hath matter for our practice as well as our contemplation For if we do but lay to our thoughts 1. the miracle of the Gentiles calling as hath been heretofore and now insisted on and 2. mark how nearly the receiving of them into Covenant concerns us their successors we shall find real motives to provoke us to a strain and key above ordinary thanksgiving For as Peter spake of Gods promise so it is in the like nature of Gods command which is also virtually a promise it belonged not to them only but it is to you and your children and to all that are afar off even as many as the Lord our God shall call Acts ii 39 From the first the miraracle of their calling our gratitude may take occasion much to enlarge it self 'T is storied of Brasidas in the fourth of Thucydides that imputing the Victory which was somewhat miraculous to some more than ordinary humane cause he went presently to the Temple loaded with Offerings and would not suffer the gods to bestow such an unexpected favour on him unrewarded and can we pass by such a mercy of our God without a spiritual Sacrifice without a daily Anthem of Magnificats and Hallelujah's Herodotus observes it is as a Proverb of Greece that if God would not send them rain they were to famish for they had said he no natural Fountains or any other help of Waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what God from above sent So saith Thucydides in the fourth of his History there was but one Fountain within a great compass and that none of the biggest So also was Aegypt another part of the Heathen World to be watered only by Nilus and that being drawn by the Sun did often succour them and fatten the Land for which all the Neighbours fared the worse for when Nilus flowed the Neighbouring Rivers were left dry saith
prosperous land that where the Canaanites c. inhabited as when a vine is transplanted from a most barren to a most fruitfull soil the side of an hill c. and there as it is the manner of planters to dress and prepare the soil exactly that it may speedily and happily take root and spread and cover the ground and the boughs of it being supported with props or trees grow into a great height and â—th so didst thou fit the land for their quiet and peace and fertility and plentiful multiplying by removing the old â—nhabitants and leaving all to their injoying and accordingly they very soon prospered as into a very powerful and victorious so into a very large and numerous nation extending it self on the West to the Mediterranean sea and on the East to Euphrates 12. Why hast thou then broken down her hedges so that all they that pass by the way do pluck her 13. The boar out of the wood doth waste it and the wild beast of the field doth devour it Paraphrase 12 13. But now as when the hedge of a vineyard is broken down all passengers come freely in and gather the fruits and the rude swine and other wild beasts break in and tear and root up all that is planted there so is it with us thy protection which was our only defense being withdrawn for our sins the heathen nations round about us see note c. on Psal 83. together with the Kings of Assyria and Babylon those potent tyrants break in upon us carry away all our wealth and even root us out from our dwellings carry us as captive servants into their own lands 14. Return we beseech thee O Lord of hosts look down from heaven and behold and visit this vine 15. And the vineyard which thy right hand hath planted and the branch which thou madest strong for thy self Paraphrase 14 15. Lord in this extremity be thou pleased to interpose thy power for us to be gratiously reconciled to us and in favour to behold this poor captive people and Temple which thine especial providence hath built and supported so long the place of thy especial residence among us 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance Paraphrase 16. For since upon our provoking sins thou hast withdrawn thy mercy from us the enemies have broken in and burnt our Temple and if thou still continue thy wrath both people and Temple will be utterly consumed 17. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for thy self Paraphrase 17. We have none therefore but thee to whom we may flee for succour who art justly displeased with us Yet O Lord it is thou which hast set our King over us thy special grace and providence and thy oath made to David and his seed by which the power is vested on him though he be but a man he is yet set up and established by thee in thy stead to administer justice among us O be thou favourably pleased to deliver and rescue him out of all the calamities that are fallen upon him 18. So will not we go back from thee quicken us and we will call upon thy Name Paraphrase 18. And this shall be the greatest obligation on us from thee for ever to cleave fast to thee in the most obediential reliance Thy restoring of us shall be sure to be answered by our constant returns of prayers and praises 19. Turn us again O Lord God of hosts cause thy face to shine and we shall be saved Paraphrase 19. This therefore is the burthen of our song the sum of our reiterated request to thee that as thou hast an immense host and many legions of Angels ready prest for thy service which can the next minute perfect any the vastest enterprise to which thou shalt assign them so thou wilt at length return our captivity restore thy self to thy wonted favour and old mercies cast some beams of thy gracious countenance evidences of thy being reconciled to us and then we shall certainly be released out of all our afflictions and till then we have no humane hope of the least respite Annotations on Psalm LXXX V. 2. Before Ephraim c. What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Ephraim and why Ephraim Benjamin and Manasses and no other are here named must be learnt from the order of the Israelites march in the Wilderness Num. 2. For there next after the Ark the pledge of Gods special presence and assistance did these three tribes follow Then the Tabernacle of the congregation shall set forward c. v. 17. On the West side i. e. next behind it shall be the standard of the camp of Ephraim v. 18. and his host v. 19. And by him shall be the tribe of Manasses v. 20. and his host v. 21. then the tribe of Benjamin and his host v. 22 23. Now the returning from the captivity the desire whereof is the business of this Psalm being a parallel to the delivery from Egypt Gods leading them back stirring up himself and coming to save them is very fitly begged and described in a style resembling the former rescue There he was said to have shined forth and to have risen and come Deut. 33.2 the Lord came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with holy myriads and here in like manner the Psalmist beseecheth him that dwelleth between the Cherubims that sure is God in the Ark to shine forth v. 1. and that before these three tribes which next followed the Ark and to stir up himself and come and save V. 5. Bread of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be best rendred bread of weeping thereby most probably signifying the bread of mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 9.4 of which it is there said all that eat thereof shall pollute themselves the eater was legally unclean and so separated from the congregation and so were they at that time in the captivity detained from the comforts of Gods solemn worship To which is elegantly added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears in the plural and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a treble or large measure are the drink apportioned to these meats V. 9. Preparedst room From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look to turn the face to bow down to look out to look toward any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel to sweep to cleanse to remove filth out of the way and so to prepare for the coming of any to fit or provide an house a way or path A house and room Gen. 24.31 Lev. 14.36 a way Isa 40.3 and 57.14 If this be applied to an house then 't is to sweep or cleanse and so the Interlinear here renders it scopasti thou hast swept if to a way then 't is to purge or prepare Isa 57.14