have lien among the pots A promise and consolation for the future verse 13 ministring more arguments of praising God Though in the times of Heli and Saul ye have lien in black darknesse of afflictions as a Skullion lies in a Campe or Leaguer among pots as the wings of a Dove Shining and bright When the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 14 the alsufficient scattered Dispersed discomfited vanquished the Kings by his powerful presence that they did flee apace verse 12. Or when he shall so do so continuing and amplifying the former Promise Kings His and their enemies in Canaan in it In thy inheritance wherein thy Congregation did dwell it was white An embleme of prosperity and joy shall be black no more as verse 13. but joyous and prosperous or white with the dead bones of the scattered slaughtered enemies Salmon Judg. IX 48. A Mountain nigh Shechem and Samaria in the tribe of Ephraim not farre from Iordan likely snow was much upon it as the hill of Bashan Of Bashan verse 15 see the Annotations on Micah VII 14. The hill of Sion doth equal yea excell it by reason of all its spiritual prerogatives and priviledges as verse 16. Or thus the Hill of Bashan is an hill of God i. e. a most excellent hill for so the Hebrews expresse the most excellent things See the Observations on Ionah III. 3. and on 1 Sam. XIV 15. It is an high hill All this is true yet falls short of the hill of Sion as it is in the next verse Why leap ye Insult proudly verse 16 vaunt it above the hill of Sion dwell Psal. LXXXVII 1 2. and CXXXII 13 14. This doth infinitely advance this humble hill of Sion above you for ever And not flit with his Ark and Tabernacle from place to place as formerly The Chariots Gods glory in Sion by the multitudes of his ministring Angels verse 17 Heb. XII 22. as it was in Sinai when he gave the fiery Law Deut. XXXIII 2. Gal. III. 19. Acts VII 53. Or rather these words may have a direct relation to the glorious maner of Christs Ascention with the attendance of infinite Angels Angels appeared and ministred at his Incarnation Luke II. 9 13. Heb. I. 6. And why not so or more at his Ascention into the highest heavens See Acts I. 10. well might the Angels then sing that song Apoc. V. 11 12. We read of a Charet of fire and horses of fire at the rapture of Elias And of a mountain full of horses and Charets of fire round about Eliseus in his defense And why not these Angels here to attend our Saviours triumphant Ascention set down in the next verse Thou hast ascended Literaly and typicaly true verse 18 after a sort in Gods dealing with David But without any type it is Mysticaly most trâ—e and most verified in Christ and his Ascention into Heaven And so David here turns his speech to Christ himself Whereunto the Apostle doth apply it Ephes. IV. 8. Ascended in his humane nature properly In Eph. IV. 8 9 10. He is said to descend which being understood of his Divine nature is spoken improperly But Christ being God and Man in one person That one Person without dissolving it by reason of the Union of both natures in it admits properly and truly of such speeches as containe the Proprieties of either Nature the natures themselvs their properties neverthelesse remaining ever realy distinguished The person then of Christ without the conversion of the one Nature into the other in proper speech did ascend in his Humanity by the power of his Deity localy from mount Olivet into that third heaven of Paul which our Saviour cals his Fathers house Iohn XIV 2. above these visible heavens Eph. IV. 10. Our Saviours humane Nature then is contained in Heaven Acts III. 21. is not in the Popish hoasts and much lesse every where according to the Ubiquitarian fancie Though a time was when Christ in his body was in the grave in his soul in Paradise in his Divine nature or Deity every where yet without dissolving the Unity of his Person captivity captive Lead and taken them captives or a multitude of captives subdued thine enemies unto thee made them thy captives Judg. V. 12. Not leading the Fathers out of Limbus Patrum but captiving the World and the Flesh Sinne and Satan Death and Damnation which otherwise held Gods people in captivity and slavery Col. I. 15. received gifts for men Taken gifts for them i. e. receiving gave as the phrase is Exod. XXV 2. And in divers other places taking is used for giving 1 King III. 24 and XVII 10. Judg. XIV 2. And giving is sometimes used for taking as Gen. XLII 30. What the chief of the Gifts were are specified Ephes. IV. 11 12. rebellious also Even the most averse and rebellious of them that God might dwell in them as Soul made a Paul Tit. III. 3 4 5. dwell in them Jah in them not they dwell in the Church Blessed David blesseth God verse 19 as it may seeme for the fruits and benefits of Christs Ascention which do follow loadeth us With those gifts and blessings which Christ received for us verse 18. and unto God the Lord Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the points of Elohim verse 20 not of Adonai And so still when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Adonai are joyned together lest otherwise Adonai should be twise read But where Adonai is not conjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the pricks of Adonai more often then of Elohim Or Jehovi here may be used as a more pathetical kinde of expression as in Gen. XV. 2 8. Deut. III. 24. issues from death As 1 Cor. X. 13. But God This seemes to be the fruit and powerful effect of Christs Ascention verse 21 upon his enemies The Lord said Num. verse 22 XXI 34. and Exod. XIV 13 14. i. e. as I did from Og King of Bashan and from Pharaoh at the red sea Thus he recals to their memories these two great victories and to strengthen their faith for like victories over their enemies in Davids dayes or in times of future extremities thy foot may be dipped So great should the slaughter of them be verse 23 When God takes publike vengeance and executes his judgements upon his enemies the godly who execute the same may therein rejoyce and say as Jehu did 2 Kings IX 10 36. thy goings In the procedure of the verse verse 24 the Prophet goeth from the second person to the third person So Gen. XLIX 9. And it is very frequent with the Hebrews to passe from one person to another Thy goings then and thy doings thy wayes and administrations i. e. when God marched out of Egypt through the Wildernesse before his people or when David brought the Ark into Jerusalem The singers All sorts verse 25 in their rancks praised God damzels As Exod. XV. 20 21. Iudg. V. 1. and Chap. XI 34. 1 Sam. XVIII 9 7. Blesse ye
and humbled himself and suffered even to death and so was made a little lower then the Angels But now hereby he is crowned with glory and honour Yet this dignity here is not ascribed to his Humanity singly in it self considered but in supposito as it hypostaticaly subsists in the Person of the Sonne of God And this Dignity is not an elevation and exaltation of the Humanity of our Saviour into the Majesty and essential properties and prerogatives of the Divine-nature and so to have a parity of Dignity with it an equality in all points realy communicated to the Humanity in it self as the Ubiquitaries contend and plead for and which they referre not to the Person only but to the very Humane nature also in the Person of the Sonne of God But this Dignity of Christs Humanity is that which is next in degree under God and the Father above that of the Angels and all creatures Heb. I. 3 4. Ephes. I. 20 21 22 23. given to him in time after his Ascention as a consequent and reward of his exinanition and passion Phil. II. ult Heb. II. 9. Luke XXIV 26. This Dignity Saint Paul declares 1 Cor. XV. 25. and Saint Peter Acts V. 31. and X. 42. Iohn V. 27. In summe then as Christ emptied himself and subjected himself to the Father not in regard of his Divine nature but in regard of his Person God-man and that only out of his Voluntary dispensation So out of the same his voluntary dispensation it is that he exercises this office of Mediation in both natures And here after his Ascention not before in the Personal Union of both Natures he receives this Dignity of sitting on the Fathers right hand his Person reigning so in both natures It is not then the Humanity in it self singly taken that sits on the right hand of God but the Humanity of that Person that sits at the right hand of God as in the Incarnation it came to passe not that the Humanity became God but that the Humanity became then the Humanity of God And Christ now sitting at the right hand of God doth reigne every where even as Man also though his Humanity be not every where as a King doth in his Kingdom though his body be not every where as the Head in the Body though the Head be not every where as the Sun in the firmament enlightens heats cherisheth quickeneth things below though the Sun remaine in its own place above until 1 Cor. XV. 14 25 28. Not yet that the Son shal then leave off all Rule and Reigne and be subject to the Father simply But that then he shall leave off his Office of Mediation having then overcome his enemies and fully gathered his Church he shall not thenceforth use those meanes and actings which formerly he did the whole work being then finished then shall he leave off the administration of that delegation which he had formerly freely undertaken there being then no more need of it But thenceforth shall he reigne together with the Father to all eternity Dan. VII 14. Luke I. 23. In a sense not unlike is this particle untill used Psal. CXXIII 2. Matth. ult ult Gen. XXVIII 15. what is affirmed of the time past is not denied for the time to come I make I God the Father Not excluding God the Sonne For the same action is attributed to him 1 Cor. XV. 25. Iohn XVI 33 Opera Trinitatis ad extra sunt indivisa thine enemies The Devill John XIV 30. 1 Cor. XV. 24. The World John XVI 33. and XV. 18. Antichrist and all wicked men Luke XIX 27. Not but that these are the enemies of God and the Father also John V. 23. And so both are joyned together Psal. II. 2. yet more immediately and directly enemies to Christ the Sonne who came into the world to destroy the works of the Devil 1 John II. 8. enemies to his Kingdome and his inheritance Matth. XXI 38. thy foot-stoole All utterly subdued and put under thy feete 1 Cor. XV. 14. As Iudg. I. 7. Psal. XLVII 3. and Psal. XVIII 39 40. 1 Kings V. 3. Iosh. X. 24. 25. Thus did Sapor the Persian King Tamerlane the Scythian and Pope Alexander the fourth to the Emperour Frederick the first This Conquest was made by Christs Resurrection and Ascention Col. II. 15. Ephes. IV. 8. Iohn XII 3. and chap. XVI 11. 33. They touch not Christs person now as they did when he was upon earth They have not power over his mystical body and true members to domineer over them subdue them or deadly destroy them yet they have power to bite and bruise their heel and so to persecute Christ in his members Acts IX 4. and ch XXII 7. Zech. II. 8. And so the victory is not yet fully compleat Rom. XVI 20. And this makes for Christs greater glory and his childrens good But at the last day in the end of the world all the enemies shall be altogether utterly subdued and destroyed and punished everlastingly 1 Cor. XV. 25 28. Matth. XXV 41 c. The Lord shall send The Prophet David here turnes his speech to his Lord and Sonne and speaks here of Iehovah what he shall do to and for him the rod of thy strength Thy royal Scepter or Shepherds staffe thy Kingdome and the Dominion thereof Ier. XLVIII 17. Ezek. XIX 4 11. thy royal power which shall be strong to overpower all the strength of the world opposing it Rom. I. 16. And this is his Word and Gospel not any temporal armes or power out of Zion There began the promulgation and thence sprang the Propagation of the Gospel and of Christs Kingdome which wondrously subdued all the world Ps. II. 6 8. Esay II. 2 3. Mich. IV. 2. rule thou in the midst of thine enemies Here is the successe of Christs Kingdome even among his enemies He and his Church Militant in this world shall still have enemies Matth. X. 6. Yet he shall rule and reigne in the midst of them in despight of them and that with all confidence and boldnesse Thy people As by right of Creation so chiefly here verse 3 by right of Redemption Here is the successe of Christs Kingdome among his subjects shall be willing Their first property to be prompt ready devout chearfully obedient 1 Pet. II. 9. freely led thereto by Gods free Spirit Psal. LI. 12. Rom. VIII 14. Psal. LIV. 6. 2 Cor. IX 7. As Iudg. V. 9. Nehem. XI 2. Acts II. 41. Made such by Christ of unwilling to be so willing Iohn VI. 44. Psal. CXIX 10 11. 108. and in many other places of that Psalme Esay ELIX 18. and LV. 5. and LX. 4. in the day of thy power When by the powerful preaching of thy Gospel thou shalt rule in the midst of thine enemies and powerfully convert thy people to so willing an obedience unto thee The word here translated Power signifies also an armie and may relate to Christs mustering of his people as armies in the dayes of their
the Law Gal. IV. 4. under the Law of Moses Moral and Ceremonial that the righteousnesse of the Law might be fulfilled in us Rom. VIII 4. And these are not figurative and metaphorical but proper elocutions in regard of Christs humane nature not making a Person in it self distinct from the Person of the Sonne of God with Nestorius nor yet hereby making the Person of the Sonne of God hypostaticaly uniting to himself the Humane Nature inferiour to the Person of the Father as Arius would I have preached Though Gods works were such as the fifth verse expresseth verse 9 and specialy that work of mans redemption yet Christ as he took a body by the sacrifice of it as a Priest to satisfie the Father so here as the great Prophet of the Church he doth preach and publish it John XVII 6. Luke XXIV 47. even Gods righteousnesse faithfulnesse truth loving-kindnesse salvation to the great Congregation of his people Rom. III. 21 22. Esay LXI 1 2 3. and XLIX 6. which office and duty David also the Type in his degree and all Christs messengers in their place and function do performe with-hold not thou David prayes here for what he had preached in the former verse verse 11 containing in it the fountain and the epitome of blessings and happinesse to man heart faileth me Psal. verse 12 XXII 14. and XXXVIII 10. Be pleased Hence to the end of the Psalme agrees with Psal. LXX David petitions verse 13 for his deliverance in this verse the confusion of his enemies verse 14 15. to the joy of the godly and the glory of God verse 16. confounded Davids imprecation against his enemies verse 14 This is more then a passionate unfolding of their injuries and leaving the revenge to God more then that 2 Sam. XV. 31. and Acts IV. 29. and Psal. LXXXIII 16. more then a meer prophetical prediction of evills to befall them Here is more And so Psal. XXXV 4. and LXX 2 3. and CIX 7. c. LIX 13. and 2 Tim. IV. 14. And in many other places David here and other holy Prophets do not thunder thus against their enemies desperate sinners out of any immoderate carnal passions of private hatred or desire of revenge or out of any rash and inconsiderate zeal but moved and inflamed rather by the Spirit of God acting herein the publike cause of God and of his glory against those whom they knew by the spirit of discerning 1 Cor. XII 10. to be Gods and their forlorne foes Yet possible that in some of these imprecations some mixture of humane infirmities might be as in Jeremie XV. 15 16 17. But for us touching private and personal enemies our duty is as we read Matth. V. 44. as we finde in the example of Christ Luke XXIII 34. and of Stephen Acts VII 60. and 1 Pet. II. 23. And for publick enemies of God and his Church we may not absolutely use execrations against their persons as not knowing but God may convert them afterwards of Sauls make them Pauls and lest we incurre that rebuke with those Disciples Luke IX 55. Let us stay till we know that we be of their spirit before we do as these Prophets did Of imprecations see more in the Observations on Psal. CIX 14. and the Annotations on Neh. IV. 5. Let all those Davids prayer for those that seek God verse 16 and love his salvation But I He concludes with commending his own case to God verse 17 his help and deliverer Blessed This Psalme by some is applied to Christ chapter XLI verse 1 but very hardly deliver him That is the poor or sick weakling David so comforts the poor afflicted So we must judge charitably that God in his ordinary course of providence will in due time raise and restore them whom for a while he hath cast down Some by him understand him that considereth the poor his bed in his sicknesse Make it to his ease verse 3 verse 8 an evil disease As Acts XXVIII verse 4 eate of my bread This our Saviour applieth to Judas John XIII 18. See Psal. LV. 12 13 14. verse 9 Amen A concurrence of wishes verse 13 and confidence An end of the first Book of Psalmes Korah This chapter XLII and ten other Psalmes without Davids name in the Title are inscribed for Korah's posterity to be sung in the Temple with voice and instrument Heman the singer the grandchilde of Samuel the Prophet being one of his posterity 1 Chron. VI. 33 43. See the Observations on Num. XVI 32. This Psalme seemes written by David and when he was banished by Absolom or Saub rather from the Sanctuary and sacred Assemblies and Solemnities verse 1 2 4 6. 9. As the Hart Or Hinde verse 1 The LXX hath it the Hinde reading the Hebrew here in the foeminine gender for which the Hebrews render divers reasons And though the Hebrews have a word of the masculine gender for the Hart and of the foeminine gender for the Hind yet by either of them many times the other sex is understood And so it is also in other names of beasts with the Hebrews As in Zech. IX 9. the word for Asse is of the masculine gender yet the female sex is thereby understood Matth. XXI 2. So the name of the fish which swallowed Jonas is named both in the masculine and in the foeminine termination See Jer. II. 24. Kept holy day Three solemne feasts in the year verse 4 At their solemne Assemblies and Sacrifices they kept feasts with dancing and joy Exod. XXIII 14. and XXXII 5 6 19. Deut. XVI 14 15. Judg. XXI 19 21. Esay XXX 29. for the help of his countenance Or his presence is salvations i. e. verse 5 most ample firme absolute and perfect salvation For so the Plural number is used to advance and amplifie the matter subject whereunto it is applied as in this word Ps. XVIII 2. XXVIII 8 and XLIV 4. and LXXIV 12. So in others as may be seene in the Observations on Psal. LI. 17. from the land of Jordan From the places of his banishment verse 6 in the borders of the land Deep Afflictions upon afflictions breaking in as billowes wallowing as waves verse 7 upon me and the noise of one calling as it were for another Seemes written by David chapter XLIII and upon the same occasion with the former hill and to thy Tabernacles The Ark was then at the hill of Kiriathjearim verse 3 and the Tabernacle at Nob or Gibeon This Psalme of Instruction chapter XLIV concerning afflictions and the right use of them And seemes written in the time of oppressions under the Philistines immediately before Davids reign or of the Babylonish captivity and not to be extended to the dayes of Antiochus Epiphanes and cast them out Or rather didst propagate verse 2 send forth make spread as the word signifieth Psal. LXXX 12. Ezek. XVII 6. them That is our fathers command Psal. XLII 8. Deut. XXVIII 8. Psal. CXXXIII 3. verse 4 But Having
Ophir 1 Kings IX 28. Uphaz Jer. X. 9. This is the chiefest gold Dan X. 5. Job XXVIII 15. Psal. CXIX 72. See the Observations on Esay XIII 12. great reward Which reward yet is of grace verse 11 not of merit Rom. VIII 3. through Gods free grace and bounty not the merit of our works The Apostle doth thus distinguish of merit Rom. IV. 4 5. and XI 6. There is no merit properly if the work be not properly out own and not otherwise due debt and justly equal to the reward They are justly due out of his true and free promise who can Where then is that possibility verse 12 and facility of fulfilling the Law even unto works of Supererogation whereof Papists do so much brag dominion over me There are sinnes reigning and not reigning but rebelling verse 13 Rom. VI. 12 22. and VII 15 20. The Lord hear thee This Psalme chapter XXI verse 1 and the next are composed by David for a publike forme of a Prayer in the one of a Thanksgiving in the other to be used by the people for himself the King They seeme to stretch this Psalme too farre and that without ground who make it to be a Prophesie of Christs Sufferings and his deliverances out of them for which the Church with him triumpheth As also the next Psalme to gratulate the victory and Salvation of Christ. Save Lord verse 9 let the King hear us Most here understand God or the Messias Some David The LXX not observing or keeping the Hebrew distinction Athnach render it thus Lord save the King and hear us when we call upon thee for ever and ever Psal. chapter XXI verse 4 LXXXIX 29 36 37. and LXI 6 7. David lived but seventy years yet in his royal posterity for many ages and in Christ the Sonne of David Matth. XXII 42. for ever and ever eternaly Rom. VI. 9. Apoc. I. 18. Heb. VII 25. See the Observations on Deut. XV. 17. Thine hand King Davids hand chapter XXII verse 8 In some Psalmes there are passages that properly and literaly belong to David and to Christ only as David was a Type of him But in this Psalme are some Passages as ver 16 17 18. besides many other which are applied to Christ in the New Testament as ver 1 7 8 22 27. which literaly and properly belong to Christ and are appliable to him only or to him more then to David Then here is no place left for that question of the Eunuch Acts VIII 34. The allegations out of this Psalme Matth. XXVII 46 35 43. Heb. II. 12. and the body of the Psalme it self do shew that little of it can be applied to David as a Type most of it is proper and peculiar to Christ alone as I formerly said 1 Pet. I. 11 12. my God Jesus on the Crosse little before his death verse 1 about the ninth hour cryed out these words with a loud voice Matth. XXVII 46. Heb. V. 7. upon the weight of Gods wrath under the burden of our sinnes The Deity by a special providence and dispensation withdrawing and suspending its influence from the Humanity for this time God withdrawing all sense of his favour from him Not that the hypostatical union of both natures was then or ever severed or dissolved But yet he suffered chiefly in his soul all the paines pangs and agonies of a justly angry and punishing God even more then can either be expressed or imagined even so farre above the measure of ordinary sufferings as himself was above ordinary men without any influence or joy or comfort streaming from the Vision of God upon his mind and wil for that time So that he suffered as in body so in soul in his whole man as in his sensual part so in his intellectual also in his whole soul and body and in all the parts powers and faculties of them And the greatest sufferings as was said that could be sustained in this life Lam. I. 12. yet without any derogation to the integrity purity innocencie dignity of the person of Christ our Surety and Saviour These words then are not a complaint out of impatience ignorance disobedience or diffidence They are the words of sense not of infidelity See ver 24. Luke XXIII 46. He strongly calls him his God even in that instant of these suffering so expressing his firme faith in him But they are a Protestation of the bitternesse of his Passion so stricken smitten of God and afflicted and so farre prevailing on him in whom the spirit of fortitude had his residence forsaken me This sense of dereliction and carencie of Divine favour for the time as it was the Fathers pleasure to have it so so the Sonnes office called him unto it and he did not contract it by any fault of his but did voluntarily undertake it for our sinnes and the expiation of them as he did the death it self So that in this then there could not be any defect or defanlt of faith and hope requisite in him And likewise that Prayer and Speech Matth. XXVI 39. bewrayes the sense of the flesh but joyned with the obedience of the Spirit in him A double Will in him against Monothelites but joyned both in one holy obedience and subjection All which shew the nature of sinne the infinite wrath of God against it the infinite Love of the Father and the Sonne towards the children of men and the verity of Christs Humane Nature both in body and soul. roaring Like that of Lions Psal. XXXII 3. and XXXVIII 8. Matth. XXVI 38. Marke XIV 33. Luke XXII 44. so that he had need of an Angel for his Comforter Yet he so wrestles and prevailes that no signe of halting was left remaining after no signe or voice of despair as some are shamelesly wronged to charge upon him All the agonies of Christs soul ceased with his death but thou hearest not We read that God ever heard him verse 2 ver 24. John XI 42. Heb. V. 7. But here this Prayer was only conditional a signification of a natural desire not an absolute and plenary Prayer inhabit the praises of Israel Whose praise thou art verse 3 Deut. X. 21. And they praise thee in thy House and Sanctuary Thou art still praised by them for thy benefits to them and acknowledged their holy one Our fathers And shall I be so forsaken verse 4 not heard nor holpen nor delivered Thus he aggravates his complaint rouzeth up his faith bowes and moves God to mercie Cried Crying or clamor verse 5 and Prayer are oft conjoyned Psal III. 4. and XVIII 7. Jer. VII 16. Jonas III. 8. Micah III. 4. a worme So vile and contemptible in the eyes of men verse 6 Esay LIII 2 3. as Job XXV 6. Esay XLI 14. Not only made lower then the Angels Psal. VIII 5. Heb. II. 7. but disesteemed more then Barrabas or the two theives All they that see me This verse verse 7 and the next we see fulfilled in the History of Christs Passion
due order without any other letter or verse interposed cease from anger Upon unjust causes verse 8 in an unjust maner and measure Ephes. IV. 31. yet in it self lawful Ephes. IV. 26. Mark III. 5. A little Prov. XV. verse 16 16. and XVI 8. and X. 22. Eccl. IX 7. I have been young This was Davids experience in his time verse 25 It followes not to be so in all ages to bring to remembrance That he might remember Gods chastisement upon him for his sinne chapter XXXVIII or that God might remember him to help and deliver him out of it lest otherwise A like argument or expression God useth verse 16 Deut. XXXII 27. to Jeduthun Or for him chapter XXXIX and his posteritie 1 Chron. XXV 3. So Psal. LXXVII title Even from good Not much unlike that idiotisme and expression verse 2 Gen. XXXI 29. Num. XXIII 25. the fire burned See Jer. XX. 9. Job XXXII 18 19. verse 3 a moath The moath is suddenly crushed verse 11 Job IV. 19. and doth insensibly consume a garment Job XIII 28. Hos. V. 12. That this Psalme should wholly be understood of Christ chapter XL excluding David may seeme not so safe and warrantable I waited They are Davids words throughout this Psalme verse 1 Yet he being in some things a Type of Christ and was to be the Father of Christ according to the flesh he useth some words propheticaly of Christ speaking them as in the person of Christ which are directly applyed to Christ by the Apostle Heb. X. 7 8 9. and heard my cry Thus from experience of mercie formerly received in Gods hearing his Prayers and delivering him from deepest dangers in the former part of the Psalme he strengthens his faith in Prayer for obtaining like mercie and deliverance in the later part of the Psalme so as there is no shew of opposition or contradiction between the beginning and ending of it an horrible pit Not that imaginarie Limbus Patrum verse 2 nor that state of sinne before regeneration whereunto their own preparatorie dispositions to their conversion did availe and prevaile whiles they were in that state of sinne to their deliverance out of it by merit of congruity But this pit is the depth of miseries the evils of punishments the gulph of temporal afflictions wherein David was plunged after his conversion and the graces of faith hope and invocation appearing in him ver 1. a new song For new benefits and deliverances verse 3 and those such and so new as the like were scarce heard of before many shall Psal. XXXII 6. fear and shall trust These two conjoyned in a pious soul fear and faith a reverent fear and trust in Gods mercie Psal. CXXX 4. unto our God To god and Christ. his trust Whose sure mercie to them is such verse 4 as we read 1 Tim. IV. 10. Deut. I. 31. and XXXII 10 11 12. John III. 16. Many O Lord my God David speaking to God and Christ verse 5 if not in the person of Christ as his Type with admiration of his infinite goodnesse and mercy towards man and in ordering the meanes of his salvation So that he riseth up now to a more general admiration of Gods wonderful works and thoughts towards his and of the number quantity and quality of them Sacrifice Christs words verse 6 Heb. X. 5. So that these words and the next are spoken unto God in the person of the Messias who was to come of the seed of David Heb. X. 5 6 7. See the like before XVI 10. David having spoken in the former verse of Gods wonderfull works and thoughts towards mankinde doth in this maner in the words of the Messias rise up to the very highest of them all in these two verses For Sacrifices see my Table of them in Leviticus not desire Jer. VII 22. Hos. VI. 6. Prov. XXI 3. 1 Sam. XV. 22. Psal. L. 5 16. Matth. XII 7. Mark XII 33. And Christ was now to put an end to them Dan. IX 27. as not able in themselves to purge away sinne Heb. X. 4. Therefore God desired them not simply of themselves without inward piety concurring as the very life and soul of them Or in comparison of the spiritual worship of God or in comparison of that al-sufficient Sacrifice of Christ which he was to offer in the body of his flesh Heb. X. 1 4. Rom. VIII 3 4. After which these Legal Typical Sacrifices were to be abolished as was said And that Sacrifice of Christ one offered never to be reiterated Heb. IX and X. chapters contrary to that blasphemous sacrifice of Christ in the Popish Masse mine ears hast thou opened Digged open or peirced made me obedient to thy voice or bored to make me thy servant for ever in allusion to the Law Exod. XXI 6. For these words here we read Heb. X. 5. but a body hast thou prepared me or fitted me Wherein the Apostle either followeth the LXX or cites not the words but the sense Rom. VIII 3. Phil. II. 7. it being the same both wayes in issue Besides that varieties of readings in both places are alledged out of ancient Copies by the learned Papists themselves deny not this text to be incorrupt The Apostle faithfuly retaining the sense and scope of the place without tying himself to the letter of the words in his quotation The variation is but a change of the figurative phrase into a proper to expresse the ready obedience of Christ to do the will of his Father in the work of the redemption of mankind John V. 30. VI. 38. and IV. 34. whereunto by framing him a body God had fitted him Sinne-offering Heb Sinne. Put often in the Law for the Sinne-offering So Levit. IV. 3. 24. Exod. XXIX 14. In which sense Christ is called Sinne 2 Cor. V. 21. Then said I verse 7 Lo I come When thou hadst so fitted me Mark X. 32 33 34. In the volume or Scroll rowled up Jer. XXXVI 2. Ezek. II. 9. The Volume of the Law and Scripture Luke XXIV 27 44. John V. 39. of the Book Sepher or Book generaly signifies any writings Court-rools c. Deut. XXIV 1. 2 Kings V. 5 6. Jer. XXXII 11. it is written of me So Christ himself saith Matth. XXVI 24 John V 46. See Luke XXIV 44 46. Acts XIII 29. I delight Luke XXII 15. Heb. X. 10. to do thy will Heb. X. 10. John VI. 38. Luke XXII 42. In all things to be performed by me in my flesh which are required by thee for the redemption and salvation of man even to my obedience in suffering the death of the Crosse Phil. II. 8. Thus Christ in regard of his humane nature was truly lesse then the Father John XIV 28. was subject to him his will to the will of his Father took upon him the forme of a servant Phil. II. 7. was truly a servant Esay XLII 1. obeyed the mandates of the Father John XII 49. and XIV 31. and XV. 10. Being our Surety was made under
remembred Gods former mercies verse 9 he now bemoans their present miseries for want of Gods help So Psal. LXXXIX Yet They professe their integrity verse 17 neither In Hebrew it is verse 18 and. But this particle is divers times taken to signifie neither And so Psal. L. 8. and Prov. XXXI 3. Esay XLI 28. and chap. XXVIII 27 28. See the Cinnus p. 182 183. for thy sake are Applied by Saint Paul to the present state and condition of himself verse 22 the Apostles and Christians in their times Rom. VIII 36. Awake They beg his help and mercie a song of loves A marriage song or Epithalamion of the well-be-loved Virgins verse 9 chapter XLV verse 23 10 14 sung by them To this Hymne we may apply those words Ephes. V. 32. It setteth forth Christ in his glory and his Spouse the Church in her beauty See Heb. I. 8. John III. 29. Apoc. XXI 9 10. Typified here in Solomon and Pharaohs daughter wherein yet some things are proper only to the Antitype My heart Matth. XII 34. touching the King My Poëms of the King verse 1 He the matter subject of this Song Thou art fairer Cant. V. 10 16. verse 2 John I. 16. Heb. VII 26. lips Cant. V. 13. Luke IV. 22. Esay L. 4. John I. 18. and III. 37. gird thy sword The spiritual sword is the Word of God Ephes. VI. 17. verse 3 Therefore Christs sword properly cometh out of his mouth Apoc. I. 16. And with the breath of his lips shall he slay the wicked Esay XI 4. ride prosperously As in a triumphant Chariot verse 4 Esay LIII 10. because of truth c. Sitting and riding as it were upon these three royal vertues and graces they as it were drawing the Chariot truth Ephes. I. 13. Prov. XX. 28. Meeknesse Matth. XXI 5. and chap. XI 29. and chap. XII 19 20. Esay XLII 2. Zech. IX 9. righteousnesse Verse 7. Dan. IX 24. teach thee Experimentaly by its own actings Psal. XCVIII 1. Esay LXIII 5. Thine arrows Heb. IV. 12. 2 Cor. II. 14 15. and X. 4 5. verse 5 This verse not so properly suits to Solomon or befits him Therefore a greater then Solomon is here Matth. XII 42. Esay XLIX 2. Of these arrows is that true 2 Sam. I. 22. and 2 King XIII 17. Thy Throne Heb. I. 8. 2 Sam. VII 16. Psal. X. 16. Esay IX 7. Luke I. 33. Dan. III. 44 45. and VII 14 Psal. CXLV 13. John XVIII 36. verse 6 Neither doth this sixth verse properly pertain to Solomon either for the perpetuity of his Throne or righteousnesse of his Scepter But to Christ who is here called God the Scepter Esay XI verse 7 3 4. Psal. XCVI 10. Thou lovest righteousnesse Esay XI 3 4 5. and chap. IX 7. and LXI 8. Therefore To that end and purpose anointed not anointed for that cause and merit because he loved righteousnesse As Esay LXI 1. And so is therefore to be understood in the second verse aforegoing So Gen. XVIII 5. and XIX 8. God thy God The first of these may be read either in the Nominative or Vocative case The later is God anointing who is truly the God of the Messias as Psal. XXII 1. hath anointed God anointed him to his Offices of Prophet Priest and King as such Officers were of old anointed Exod. XXIX 7. 1 Sam. IX 16. 1 King XIX 17. But this anointing here is to be understood of spiritual inward invisible anointing Acts X. 37 38. And so Psal. CV 15. The Patriarchs are stiled anointed who never were so outwardly with material oile And this spiritual Anointing here is the superabundant infusion of the gifts and graces of the holy Ghost not into the Divine nature of Christ properly which is incapable of grace infused or of having any thing added to it but into his Humane nature plentifuly furnishing him with all abilities and graces for his execution of his said Offices Luke IV. 17 21. Esay LXI 1. Dan. IX 24. Yet as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emmanuel the Mediatour reserving ever the property of either nature intire to it self He may be said to be anionted in both natures taking anointed in that sense as it denotes the designation and inauguration of him to his said Offices And this Anointing may be appliable specialy to the time of his Incarnation of his Baptisme and of his Rising from the dead above thy fellows Both Kings Priests and Prophets Psal. LXXXIX 27. above all his fellows in nature Heb. II. 14. in Christian Prerogatives 1 John II. 20 27. Apoc. I. 6. 1 Pet. II. 5 9. And this both extensively and intensively Esay XI 2. John I. 16. and III. 24. garments Are odoriferous verse 8 as these aromatique spices and smels ot by suffumigation of them out of the Ivory palaces 2 Kings XXII 39. Amos III. 15. 1 Kings X. 20. Meaning that either the King cometh out of them as the bridegroome like that Psal. XIX 5. Or that the garments were taken out of such palaces or coffers Whereby they have made thee glad By those odoriferous smels and perfumes Prov. XXVII 9. Or those that meet thee or the bridegromes friends John III. 29. by their joyful acclamations and congratulations Or as some more then theirs that make thee glad i. e. thy garments more odoriferous then theirs thy fellows and friends All this was true in Solomon literaly Much more in Christ spiritualy and mysticaly Whereof his Spouse makes use Cant. I. 3. Esay LXI 10. Kings daughters The daughters of minor-Kings verse 9 or great Princes or such as for their deportment port and abiliments might be so esteemed As Judg. VIII 18. thy honourable women Those beloved Virgins intimated in the Title honoured also by their invitation to this marriage and honouring it as the brides maids thy right hand The prime place next the King as the left hand is the second place the King being in the middle So Bathsheba 1 King II. 19. So Christ in respect of his Humanity Matth. XXVI 65. did stand Or sit had her seat or station So both standing and sitting on Gods right hand in one and the same sense are ascribed to our Saviour Mark XVI 19. Acts VII 56. For us See Ephes. II. 6. the Queene This royal and honourable English word is very nigh the dishonest name of a Queane And so the Hebrew word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Queene a wife is very nigh to the unseemely word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the Massorets as more mannerly forsooth still in the margin put another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XXVIII 30. Esay XIII 16. Zech. XIV 2. Jer. III. 2. in gold In cloath of gold of threads of gold of fine glistering gold with rings chains and bracelets of gold the most pure and splendent gold Job XXXI 24. Cant. V. 11. Dan. X. V. Of the several names of gold in the Hebrew see the Annotations on Job XXVIII 15 19. of Ophir See the Observations on
and gaines he catcheth but a Butter-flie with much vexation and all his toile And I turned To his first enquirie verse 12 to see if his second thoughts therein might prove the wiser what can True without boasting None can go beyond him trie who will wisdome excelleth follie Foolish verse 13 sensual pleasures which perish in the using and leave a sting behinde them Though the most excellent humane wisdome is vaine also as to this maine end and in order to it to attaine true happinesse The wise mans eyes He shewes the great difference of worth between these two contraries verse 14 And the antithesis and opposition of them serves to illustrate the nature of them both The wise man sees fore-sees fore-casts ponders things past present and to come he casts and considers is vigilant and circumspect The foole hath neither sight nor light his eyes are any where rather then in his head he is inconsiderate rash carried headlong in blindnesse and I my self perceived Though the one so farre excelling the other yet both alike in this no difference herein but one event happeneth to them all as two wayes meet at the same Inne and Ships from several Coasts meet at the same Haven and Counters after casting summes are put into the same bag And why was I then more wise To what purpose verse 15 as to the maine point no remembrance Chap. verse 16 VIII 10. Prov. X. 7. Psal. CXII 6. and XLIX 11 12. Jer. XVII 13. and how dieth As oblivion so death equal and common to both Psal. XLIX 10. Ezek. XXI 4. Only piety maketh the difference John XI 25 26. Therefore I hated life He saw little valuable or desirable in it verse 17 He was wearie of living to so little purpose and withal that sufficient to the day was the evil thereof all my labour As being so vaine and vexatious verse 18 No felicitie and true happinesse in this life being to be gained by any creature-comfort leave it Psal. XLIX 10. and XXXIX 6. And so Luke XII 17. ere he was a day elder a wise man verse 19 or a foole How Rehoboam proved is well known chap. VI. 2. therefore I went about Fetcht a compasse verse 20 by a reflex act of my minde as Ephraim Jer. XXXI 18 19. and the Prodigal Luke XV. 17. as those 1 Kings VIII 47. And being wearied in this round I was brought to a despondencie of spirit and a despair of attaining to my purpose and search as being fruitlesse and unseazable these emptie things only abusing and deluding me For there is a man This particular did so pinch Solomon verse 21 that he thinks he can never say enough of it he cannot give it over And it is a judgement threatened that it shall so fall out Prov. XIII 22. Yea leave it to a stranger and enemie as Nabals was to David Hamans to Mordecai the Canaanites to the Israelites what hath a man verse 22 c A meere nothing a coffin perhaps to his grave Then all the world is gone with him Psal. XLIX 17. Eccles. I. 3. and III. 9 and V. 15 are sorrowes In the abstract verse 23 And those pluraly Job V. 7. not rest in the night Though he lie upon a bed of downe yet these gnats will not suffer him sleep his heart doth not rest in that time of rest Job IV. 13. as the clock cannot stand still while the plummets hang at it Grace only cures these cares and procures this quiet rest Phil. IV. 6 7. Ps CXXVII 2. nothing better Chap. verse 24 III. 12 13 22. and VIII 15. as to the happinesse of this life attainable by all study and industrie in worldly things and affairs and so to free our selves from this vanitie and vexation of them and specialy from that disease verse 21. the hand of God It is not alwayes in our power Verse 26. Chap. III. 13. and V. 19. Acts XIV 17. God is then to be sought to in whom only felicity is to be found Psal. CXLV 15 16. Eccles. IX 7 8 9. For who can eate verse 25 Who else can prove it by his own experience better then I verse 12. For God giveth To get these worldly things rightly verse 26 and to use them rightly and comfortably giveth this peculiar blessing to this person the proper subject of it Chap. III. 12 13. but to the sinner To scrape and rape chap. IV. 8. Hab. II. 6. Psal. XXXIX 6. Luke XII 18. give to him that is good Job XXVII 17. Prov. XIII 22. and XXVIII 8. To every thing there is a season Or rather a time prefixed chapter III verse 1 set and predetermined The series and contexture whereof and of all future events we cannot order or alter we cannot antedate or anticipate nor post-off or post-date by all our anxious care and toyles we cannot break through the bounds of Gods providence and predeterminate purpose in the guidance of them So again chap. VIII 6. And therefore we should quiet and content our selves in the good and comfortable use of them as chap. II. 24. And not seek to extract out of such vaine and variable things that good and felicity which is not in them Yet again This may minde us not to neglect the seasons times and opportunities of Grace which are in Gods hand when he doth please to offer and afford them Luke XIX 42. Heb. II. 3. A time Chap. verse 2 III. 17. This here is oft repeated that it may be once remembred There are various vicissitudes and changes in all things under the Sunne We should seek perfect felicitie in him only in whom there is no shadow of change and in his kingdome of glory which shall continue when time it self shall be no more What profit Concludes that verse 9 Chap. I. 3. Matth. VI. 27. no more then that James II. 14 16. Consider that Matth. XVI 26. which God hath given God gives it verse 10 for our exercise in it and by it And he not we or fate or fortune orders it and the event of it He usualy gives the blessing in our use of the meanes beautiful Though we at all times see it not in every thing verse 11 though we are not able to put together all the pieces of Gods providence nor to foresee that frame and forme feature that he will bring them to at the last Esay X. 12. we being not able to finde out the beginning or end of the causes or uses of Gods works Yet these seeming confusions God will reduce into an excellent beautiful order and in a beautiful season too Frost and Snow are as seasonable in the Winter as heat and flowers and fruits are in the Summer The world is so much in our hearts that we minde and mark not Gods dealings sufficiently and we are of so short continuance that though we minde it yet we live not to observe a full point in the works of God Their beginning may be in one age and their end in
preached much in this Galilee also Matth. IV. 2 13 18 24. The Evangelist cites this text Matth. IV. 15 16. and picks out only so much as did concerne his present purpose and applies it thereunto The people In those places on which the darknesse of affliction had first seized in those times There the spiritual light of joy and life had by our Saviours preaching first sprung forth He includes here the lower Galilee in the tribe of Zebulun hath seene He speaketh in prophetical maner of things to come as already effected Thou Speaking to God verse 3 hast multiplied Wilt multiply The Prophet runs all along here in a prophetical straine the Nation The Jewish Nation in the dayes of the Messias by the confluence of the Gentiles of all Nations and not increased the joy Read this interrogatively and so it makes a strong affirmative Or thus Thou hast increased the joy to him or it that is to the Nation They joy before thee And the greatnesse of their joy is amplified by two similitudes For thou hast broken One reason of their joy verse 4 Midian Chap. X. 26. Judges VII For every battel c. Or verse 5 to be rendered thus When the whole battel of those that were in battel was with clashing of armes and rayment rolled in gore blood which by burning became food for the fire Thus it was in the Midianites Camp a childe is borne Who it is verse 6 and what maner of person by whom all that hath beene said shall be effected Emmanuel the Vigins Son Unto us And for us The Lord sent a word After these comfortable Promises interlaced verse 8 for the stay of the faithful the Prophet here returnes again torelate th calamities that should for their excesse of sin and obstinacie therein befall the people of Israel and the Syrian King their confederate hath lighted Shall light adversaries of Rezin The Assyrians verse 11 against him Against Rezin his enemies Israels enemies Under the Assyrian afterwards Or rather these enemies are the Assyrians and Philistines ver 12. Thy Syrians The Syrians verse 12 being now subdued by the Assyrian shall now as his subjects come under his conduct and command cut off By Shalmanazer and rush 2 Kings XVII 6 23 24. verse 14 an hypocrite Or rather prophane verse 17 no man shall spare his brother But plunder and spoile one another verse 19 Jer. XIX 9. his owne arme Prey and devour the substance of those that are nearest unto them Manasse Ephraim The Israelites one against another and they together Both of them against Judah Woe Here is a further charge chapter X verse 1 with a denunciation annexed to it against Israel Though some would apply it to Judah What will ye do verse 3 c As Matth. XXIII 33. Rom. II. 3. Job XXXI 14 23. from far From the Assyrian without me verse 4 c. What will ye do then or to whom will ye flee for help ye shall by no shift be able to escape either to be taken prisoners or be put to the sword O Assyrian Here might best beseeme this Chapter to begin verse 5 God purposing to use the Assyrian as the rod of his anger against his people doth here for the support and comfort of his faithful ones insert a denunciation of destruction to befall him afterwards and a gracious promise of deliverance of his people from him Oâ— the Assyrians see the Observations on 1 Chron. V. 26. Is not Calno c. Cities here mentioned verse 9 were near Euphrates As I have done unto Samaria The successe of his predecessors verse 11 Tiglath-Pileser and Shalman-Eser against Samaria Sennacherib here takes to himself I will punish Chap. verse 12 XXXVII 23 29 36 37 38. egges that are left The dam forsaking them for fear verse 14 his fat ones leannesse Among the chief and choise ones in his armies verse 16 upon his hoasts verse 17 God will send a consumption And the light of Israel shall be for a fire A light to his people a fire to his adversaries in one day Chap. XXXVII 36. stay upon him that smote them The Assyrian verse 20 a remnant As but a remanant only of Sennacheribs armie verse 22 thy people Israel As God speaking to the Prophet or rather thy people O Israel speaking so to Jacob of his posterity yet a remnant And but a remnant only Alluding again to Shearjashubs name See Rom. IX 27 29. and XI 5. That remnant being a type of Gods elect the consumption decreed The reason why but a remnant Therefore Comforts the few faithful ones verse 24 and as his rod was upon the sea verse 26 so shall he lift it up after the manner of Egypt As God destroyed the Egyptians then so he will the Assyrians now Allusion is here had to Moses his lifting up his rod over the red-sea because of the anointing Christ the anointed verse 27 He is come The Prophet here describes the Progresse of Sennacherib with his armie verse 28 through Benjamin whereunto most of the townes here mentioned did appertaine to and against Jerusalem as if he plainly beheld it in a prophetical rapture and vision They are gone over the passage Not of Jordan verse 29 but the straits between the hills near Michmash 1 Sam. XIII 23. and XIV 1 4 5. Gallim 1 Sam. XXV verse 30 44. top the bough The chief and principal in Sennacheribs armie verse 33 and Lebanon shall fall The Assyrian King is called a Cedar of Lebanon verse 34 Ezek. XXXI 3. And Carmel though a mount of Israel is in this very argument applied to him and his forces verse 18. These then may resemble other great States Persons and People as well as those of the Jewes And therefore by the tenure of the context Lebanon here is no other then the Assyrian vast host by a mighty one An Angel chap. XXXVII 36. And there shall come Here chapter XI verse 1 as usualy upon occasion of particular great deliverances the Prophet riseth higher and proceeds unto that spiritual deliverance of the Church by the Messias at his coming This temporal being a kinde of type of that spiritual And withal it shews a reason why it was said for the anointing chap. X. 27. Here then in this Chapter we have Christ the Messias prophesied of and described by his descent and meane appearance and low condition in our humane nature the meane estate his parents were then brought unto his transcendent excellencies and endowments by meanes whereof he should be enabled to effect and accomplish such strange and unheard of archievements as are herein mentioned and particulatly the Calling of the Gentiles second time As formerly out of Egypt verse 11 to recover Into his possession againe the remnant A small parcel See chap. X. 22. of his people The Jewes distinguished from those ver 10. See Apoc. VII 4 9. from Assyria c. And other forreigne places here mentioned where they were scattered for the Nations Or verse 12