for I know their imagination which they †Heb. do go about even now c Either their inward inclinations to Idolatry which they do not check as they ought but rather entertain with delight and some of them do not onely cherish it in their hearts but as far as they can and dare secretly practise it as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein when they are settled in their land which were clearly known to God though it may be not fully evident to themselves before I have brought them into the land which I sware 22 Moses therefore wrote this song the same day and taught it the children of Israel 23 And he gave Joshua the son of Nun a charge and said * Josh. 1. 6. Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan and I will be with thee 24 And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25 That Moses commanded the Levites e i. e. The Priests ver 9. who also were Levites which bare the ark of the covenant of the LORD saying 26 Take this book of the law and put it in the side f i. e. In the outside in a little chest fixed to it for nothing but the Tables of stone were contained in the Ark 1 King 8. 9. Here it was kept for greater security and reverence of the ark of the covenant of the LORD your God that it may be there for a witness against thee g i. e. Against thy people to whom he here turns his speech that they might be more affected with it 27 For I know thy rebellion and thy stiff-neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28 Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29 For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the later dayes because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended CHAP. XXXII 1 GIve * chap. 4. 36. 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. 6. 19. ear O ye heavens a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them and I will speak and hear O earth a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them the words of my mouth 2 * Isa. 55. 10 11. 1 Cor. 3. 6 7 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing the same effect I may justly expect and hope that my discourse wil have upon your hearts i. e. to make them soft and pliable and fruitful Or this may be a prayer Let my doctrine drop c. O that it might do so that my discourse might not be lost upon you but be profitable to you the future tense of the indicative mood being put for the imperative mood as is usual my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grass 3 Because I will publish the Name of the LORD c i. e. His glorious excellencies and righteous and worthy actions by which he hath made himself known as a man is known by his name and by which it will appear both that there is no blame to be laid upon him whatsoever befals you and that it is gross madness to forsake such a God for dumb Idols and meer vanities ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God so do you also own and acknowledge it as you have reason to do or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence reverence and godly fear which the presence of so great and glorious a Majesty calls for 4 He is the rock e Or a rock as for the stability and everlastingness of his nature and invincibleness of his power so also for his fixedness and immutability in his counsels and promises and wayes so that if there shall be a sad change in your affairs from an high and prosperous to a calamitous and deplorable condition as there will be remember this proceeds from your selves and from the change of your ways and carriages towards God and not from God in whom there is no variableness nor shadow of change Iam. 1. 17. his work is perfect f All his works and actions are unblameable as being perfectly wise and righteous as it follows for all his wayes are judgment g All his administrations in the world and particularly all his dealings with you are managed with judgment and justice a God of truth h Constant to his promises you cannot accuse him of any levity or unfaithfulness towards you to this day and without iniquity just and right is he 5 †Heb. he hath corrupted to himself They i i. e. The Israelites as the following words manifest have corrupted themselves k This phrase sometimes in Scripture notes sin and sometimes destruction And so the sense may be either 1. Their wickedness is not from God but from themselves and their own choice they have wilfully and industriously depraved themselves and sold themselves to sin Or rather 2. Their destruction is not from God who is just and true c. as was now said but wholly and solely from themselves and from their own wickedness as it here follows ‖ Or that they are not his children that is their blot their spot is not the spot of his children l i. e. Their blemishes or sins are not committed through ignorance or frailty or surprizal as good men sometimes sin but they
is great k An ironical Question If thou pretendest that thou knowest these things and caâ—…t readily answer these Questions how comest thou by this knowledge Was it from hence because thou wast born when I made the World and that first constitution of the Light and Darkness in that order and succession which continues to this day and thereby hadst the opportunity of inspecting my works and seeing whence the Light came and because thou hast gained this knowledge by long experience as having lived ever since the Creation of the World until this time Whereas in truth thou art but of yesterday and knowest â—…othing as was said Ch. 8. 9. But the words are and may be otherwise rendred dost or didst thou know either by thy own remembrance or by the information of others that thou waâ—…t then born to wit when I made the World Or didst thou know that thou shouldst then be born then to wit when thou wast born Or didst thou then know the two Hebrew Particles being transplaced as is not unusual in that Language that thou shouldst be born How couldst thou know this when thou hadst no being and that the number of thy days should be great That thou shouldst live so long as thou hast lived Thou couldest neither foreknow the time of thy Birth nor the length of thy Life Or and is the number of thy days great i. e. So great that it reacheth to the time of the Worlds Creation 22. Hast thou entred into the treasures of the snow or hast thou seen the treasures of the hail l Dost thou know where I have laid up those vast quantitys of Snow and Hail which I draw forth when I see fit dost thou know the causes of them and the way to produce them But if thou art unacquainted with these treasures it is intolerable presumption in thee to pretend that thou knowest those treasures of Wisdom which lye hid in my own Breast 23. Which m i. e. Which Snow and especially hail I have reserved against the time of trouble n i. e. When I intend to bring trouble or calamity upon a Countrey or People for their sins or for their trial Or against the time of the enemy i. e. when I intend to punish mine or my Peoples enemies and to fight against them with these weapons Of which see instances Exod. 9. 14. Ios. 10. 11. Compare 1 Sam 7. 10. Iob 36. 31. Isa 30. 30. against the day of battle and war 24. By what way o Dost thou know all the causes means methods and circumstanceâ—… of this work of God is the light parted p Or dispersed or distributed to wit in the Air or upon the face of the Earth By light he understands either 1. the Lightning which breaks forth suddenly out of a Cloud and with strange swistness disperseth it self and Heeth from East to West as is noted Mat. 24. 27. But this word light put by it self and being understood properly is constantly used in this Book for the light of the Sun and never for the Lightning and where it is meant of the Lightning there is some other word added to it as Chap. 37. 15. where it is called the light of his Cloud And besides he speaks of the Lightning in the next Verse which were superfluous if it were here mentioned Or rather 2. of the light of the Sun which is commonly called light without any other word added to it as Iob 3. 4 9 16. 24. 14. 25. 3. c. And this light of the Sun is variously parted or distributed in the World shining in one place and time when it doth not shine in another or for a longer time or with greater brightness and power and vertue than it doth in another All which are the effects of God's infinite Wisdom and Power and such as were out of Iob's reach to understand or at least to effect which scattereth the east-wind upon the earth q i. e. Which light scattereth c. i. e. raiseth the East-wind and causeth it to blow hither and thither upon the Earth For as the Sun is justly called by the Poets and others the Father of the Winds because he draws up those exhalations which give matter to the Winds and for other reasons so in particular the East-wind is oft observed to rise together with the Sun from which also it hath both its Latin and Greek Name But some make this a distinct Question from the former and render the words thus and repeat by which way the East-wind under which all the other Winds may be comprehended scattereth it self upon the Earth i. e. Whence the Winds come and whither they go which is mentioned as a secret in Nature Ioh. 3. 8. and how it comes to pass that they blow in such several manners and with such various and even contrary effects Or thus and by which way the East-wind scattereth to wit the Clouds or other light things for this is noted in Scripture to be a most vehement Wind and to scatter the Clouds Exod. 14. 21. Ionah 4. 8. upon the Earth i. e. whence it comes to pass that the East-wind was so violent and furious But the words may be rendred thus Which i. e. which light of the Sun or when it to wit this light scattereth it self as divers here render this word that conjugation being often used reciprocally as is confessed from the prefix Mem being understood as it is very frequently in the Hebrew Text the East for this Hebrew word doth not onely signifie the Eastern Wind but also the East or the Eastern part of the Heavens or Earth as Ezek. 40. 19. 42. 16. Habakk 1. 9. in many other places and Kedem the root of this word is constantly so used upon or over the Earth all over the Earth and this is justly mentioned as a wonderful work of God that as soon as ever the Sun ariseth it parteth or scattereth its light in an instant from one end of the Hemisphear to another But this I propose with submission 25. Who hath divided a water-course for the overflowing of waters r For the showers of Rain which come down out of the Clouds orderly moderately and gradually as if they were conveyed in Pipes or Channels which without the care of God's Providence would fall confusedly and all together and instead of refreshing would overwhelm the Earth or a way for the lightning of thunder s i. e. For that Lightning which breaking out of the Cloud with violence causeth Thunder Or for Lightning and Thunder Who opened a passage for them out of the Cloud in which they were imprisoned And these are here joyned with the Rain because they are commonly accompanied with great showers of Rain which is here noted as a wonderful work of God that Fire and Water should come out of the same Cloud 26. To cause it to rain t That the Clouds being broken by Lightning and Thunder
a Let his Excellency discovered in his works be the Matter of your joy and praise O ye righteous for * â—…sal 147. 1. praise is comely for the upright b It well becomes them to Exercise themselves in this work of praising and blessing of God Partly because they have such singular and abundant Obligations and Occasions to do so and Partly because they will praise God worthily and Heartily and with due Reverence and Thankfulness as God requires and deserves to be praised whereas ungodly men do indeed disparage and 〈◊〉 the Holy Name of God while they 〈◊〉 to praâ—… and therefore God rejects their Praâ—…s and Prayers See 〈◊〉 5â—… 16. and 109. 7. Prov. 28. 9. 2. Praise the LORD with harp sing unto him with the psaltery and * Psal 92. 3. an instrument of ten strings c He mentions these Instruments because they were used in the publick Worship and Praises of God in the Tabernacle 3. * Psal. 96. 1. 〈◊〉 1. 149. 1. 〈◊〉 â—…2 10. Sing unto him a new song d Either 1. Newly Composed As God gives you 〈◊〉 occasions so do not you content your selves with the olâ—… Songs or Psalms made by the holy Men of God but make New ones suited to the occasions But neither had all the Rigâ—…ous to whom he speaks v. 1. the Gift of Composing Songs nor was it of any Necessity or Importance that they should make new Songs to praise God at least for the Works here mentioned when there were so many made by David and other Holy Prophets for the use of God's Church and People when they had any such occasion Or 2. Renewed or repeated or sung again in which Sence Iob saith his Gâ—…y was Nâ—…w or fresh in him Iâ—…b 29 20. i. e. Renewed or continued from Day to Day and the Command of Love is called New Iob. 13. 34. because it was renewed and re-inforced by Christ. So this Song is here called Nâ—…w not so much from the Matter as from the singing of it because it was sung afresh or again play skilfully with a loud noise 4. For the word of the LORD is right e All God's Counsels and Commands either contained in the Scriptures Or given forth in his Providence for the Government of the World are wise and Just and Good without deceit or defect and all his works are done in truth f i. e. All his works of Providence agree with his Word and are no other then the accomplishment of his Promises or Threatnings or other Declarations of his Mind and Will in his Word although sometimes for a season they may seem contrary to it 5. * Psal. 4â—… 7. He loveth righteousness and judgment g i. e. Just judgment by a Figure called Hendyadis as Ier. 22. 3. Or Iustice relates to the Sentence and Iudgment to the Execution of it He not onely doth Justice to all men as was implied v. 6. but which is more he Loves it and Delights in it * Psal 119. 64. the earth is full of the ‖ Or mercy goodness of the LORD h He not onely doth no man wrong but he is very kind and merciful to all Men in the World to whom he gives many Favours and Invitations to his Love and Service See Mat. 5. 45. Act. 14 17. Rom. 1. 20 21. 6. * Gen. 1. 6 7. Heb. 11. 3. 2. Pet. 3. 5. By the word of the LORD i Either 1. By the Hypostatical word Christ who is oft called God's Word even by the Chaldee Paraphrast as also Iohn 1. v. 1 2 3. where he is said to be that â—…rd by whom all things were made So that which is here spoken more darkly and doubtedly according to that state of the Church is more clearly declared in the New Testament Or 2. By his Will or Command as this very Phrase is here used v. 4. and as it seems to be explained v. 9. And so it hath a great Emphasis in it that God made this admirable structure of the Heavens and all its glorious Stars not with great pains and time and help of many Artists and Instruments as men do far meaner Works but with one single Word which is much to the Glory of the Creator were the heavens made and all the host of them k The Angels Or the Stars See on Gen. 2. 1. * Job 26. 13. by the breath of his mouth l Either 1. By the Holy Ghost so called Iob 33. 4. And so here are all the Persons of the Trinity Iâ—…hovah the Father and the Word and the Spirit to each of which this Work of Creation is elsewhere ascribed as was noted on Gen. 1. 26. Or 2. By his Word as it was expressed in the last Clause which is so called Isa. 11. 4. 2. Tâ—…s 2. 8. 7. * Gen. 1. â—… 〈◊〉 26. 1â—… 〈◊〉 â—…8 8. He gathereth m Or gathered For he speaks of the first Creation when this was done Gen. 1. the waters of the sea together * Psal. 78. 1â—… as an heap o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit he layeth up the depths in store houses o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit n By which Expression he brings to our Minds this great work of God that the Sea which is lighter and higher than Earth is yet Confined within its Bounds that it might not overâ—…ow the Earth 8. Let all the earth p All the people of the Earth as the next Clause expounds this not only Iews but Gentiles who equally enjoy the Benefit of this great and glorious work of God fear the LORD let all the inhabitants of the world stand in awe of him 9. For * Psal. 148. 5. he spake and it q The work here mentioned v. 6 7. Or stood forth as a Servant at his Masters Command Or was or did exist was done he commanded and it stood fast r. 10. * Isa. 19. 3. The LORD †Heb. 〈◊〉 〈◊〉 bringeth the counsel of the heathen s Or of the Nations though Nations combine themselves and their Counsels together yet he defeats them when he pleaseth Thus he passeth from the work of Creation to the works of Providence and from the Instances of his Power in Sensless and unreasonable Creatures to manifest his power in over-ruling the Thoughts and Wills and Actions of all Men whether single or united to nought he maketh the devices of the people of none effect 11. * Prov. 19. 2â—… Isa. 46. 10. The counsel of the LORD standeth for ever t All his Purposes and Designs and especially those which concern his choseh people of whom he speaks in the next Verse are always successful and irresistible the thoughts of his heart †Heb. to Generation and Generation
for the reward of it as in the Hebrew Levit. 19. 13. Iob 7. 2. Psal. 109. 20. And righteousness may be here taken for his bounty or charity as it is below v. 9. and as this Hebrew word is frequently taken endureth for ever 4 Unto the upright there ariseth * Psal. 97. 11. light in the darkness g And although he is subject to the troubles and calamities of this life as others are yet God will give him support and comfort in them and an happy issue out of them whereas the wicked sink under their burdens and their present miseries usher in their eternal destruction he h Either 1. God And so this is added as a reason why God causeth light to shine to the upright out of darkness because the Lord is gracious c. Or rather 2. the good or upright man of whom he speaks both in the foregoing and following words So this is either 1. a reason why God dealeth thus with good men it is not from a partial and fond affection to them but because they are such persons to whom God hath ingaged himself by promise and Covenant to bless them they are gracious c. Or 2. as an effect of their affliction and deliverance out of it thereby they learn to be more merciful and compassionate and just or bountiful to others in want and misery is gracious and full of compassion and righteous 5 A good man sheweth favour and lendeth i Giveth freely to some and kindly lendeth to others according to the variety of their conditions he will guide his * Heb. words affairs k Maintain and manage his estate or domestick affairs with †Heb. judgment discretion l Heb. with judgment so as is fit and meet and as God requires not getting his estate unjustly nor casting it away prodigally or wickedly nor yet withholding it uncharitably from such as need it 6 Surely he shall not be moved for ever m Though he may for a season be afflicted yet he shall not be utterly and eternally destroyed as wicked men shall the righteous shall be in everlasting remembrance n Though whilst he lives he may be exposed to the censures and slanders and contradictions of sinners yet after death his memory will be precious and honourable both with God and with all men his very enemies not excepted 7 He shall not be afraid of evil tidings o At the report of approaching calamities and judgments of God at which the wicked are so dismayed and affrighted his 〈◊〉 fixed trusting in the LORD p Casting all his care upon God and securely relying upon his providence and promise 8 His heart is established * Prov. 1. 3 he shall not be afraid until he see his desire upon his enemies q And although his enemies be many and mighty and terrible yet he shall confidently and cheerfully wait upon God until he see their ruine and his own deliverance and safety 9 * 2 Cor. 9. 9 He hath dispersed r To wit his goods and that freely and liberally to several persons as occasion is offered as this word implies he hath given to the poor his righteousness s i. e. His liberality as this word is used Prov. 10. 2. 11. 4. Dan. 4. 27. 2 Cor. 9. 9 10 c. or the reward of it as before v. 3. endureth for ever t Either 1. his charity is not a transient or occasional act but his constant course of which he is not weary but perseveres in it to the end of his life Or 2. what he gives is not lost nor cast away as covetous or ungodly men judge of alms but indeed is the onely part of his estate which will abide with him unto all eternity †Psal. 75. 10 his horn shall be exalted with honour u Though he may be reproached by ungodly men yet his innocency shall be cleared and his name and honour gloriously exalted 10 The wicked shall see it and be grieved x At the felicity of good men partly from envy at the happiness of others partly from his peculiar hatred of all godly men and partly because it is a plain testimony of Gods justice and providence and therefore a certain presage of his own ruine he shall gnash with his teeth and melt away the desire y His desire either of the misery of good men or of his own constant prosperity and happiness in the world of the wicked shall perish PSAL. CXIII This Psalm is a declaration of Gods powerful and universal providence towards all men and especially towards his afflicted people 1 * Heb. Hallelujah PRaise ye the LORD Praise O ye servants of the LORD a Ye Levites who are peculiarly devoted to this solemn work who sometimes are called Gods servants in a special sence and all you faithful souls praise the Name of the LORD 2 * Dan 2. 20. Blessed be the Name of the LORD from this time forth and for evermore 3 * Mal. 1. 11. From the rising of the sun unto the going down of the same b From one end of the world to the other from East to West which he mentions rather than from North to South because those parts of the world were at this time much uninhabited and unknown the LORD's Name is to be praised c For his glorious works of Creation and Providence the benefit of which all Nations enjoy and for his gracious purpose and promise of bringing in all Nations to the knowledge of his truth by the Messias 4 The LORD is high above all nations d Superiour to all Princes and bodies of people in the world and * Psal. 8. 1. his glory above the heavens e Whereas the glory of earthly Monarchs is confined to this lower world and to small pittances of it the glory of God doth not onely fill the earth but heaven too where it is celebrated by thousands and myriads of blessed Angels yea it is far higher than heaven being infinite and incomprehensible 5 Who is like unto the LORD our God who * Heb. 〈◊〉 himself to dwell dwelleth on high f To wit far above all heavens as was now said being exalteâ—… as in place so in power and dignity above all persons and things visible and invisible 6 ‖ beholdeth things be * â—…o Gr. 〈◊〉 138. 6. 〈◊〉 5â—… 15. Who humbleth himself to behold the things that are in heaven and in the earth g Who is so high that it is a wonderful vouchsafement and condescension in him to take any notice or care of his holy and heavenly host and much more of sinful and miserable men upon earth which yet he is pleased to do 7 * Sam 2. 8. 〈◊〉 107. 41. He raiseth up the poor h Yea he stoops so low as to regard and advance those whom all men and even their
with a variety of senses we have onely hinted the senses which in our judgment have seemed fairest and least constrained and shortly shewed the consonancy of them to other Scriptures We have avoided all Polemical discourses as no way proper to our design and very rarely hinted those practical conclusions which have arose from the Text when opened the most we have done of that nature is in our discourses upon the Parables Our Reverend Brother designing but two Volumes and the first to end with the Song of Solomon tho since it hath been determined to conclude it with the Prophet Isaiah that all which he lived to finish might be comprehended in one Volume had an hard task to contract his discourses so as to bring them within that compass and thereby was necessitated not to give the entire sense of each verse in his notes but onely of those words or Terms in the verse which he conceived to stand in need of explication referring by letters in the Text to the parts of the Commentary This was not necessary in such parts of the Scripture where the entire sense of the whole Text is given Nor indeed as to some parts is it possible such we mean as are opened harmonically Of which nature are the three first Evangelists It is confessed by all that the Evangelists make up but one entire History tho some of them have some things which the others have not and they seldom agree in the phrases and circumstances of any one piece of History This made it reasonable that with the Interpretation of one Evangelist should be joyned what the others had with reference to the same piece of History Which method hath been accordingly pursued being the same in which the most Iudicious Mr. Calvin and others have gone before us nor indeed could any other course have been taken without a needless writing the same things over again so as that in our Notes upon Mark we have only enlarged in the explication of what he hath which we did not meet with before in Matthew and in the explication of Luke we have onely opened what he hath which was not in Matthew or Mark where they all three concurred or but two of them concurr'd in any story we have opened what they all or both say in our Notes upon the first of them and when we have come to it again in one or both the other we have onely referred to our former Notes John having little which the other Evangelists have we have considered by himself mostly yet sometimes taking in something from him where we found it completory of any thing related by the other Evangelists In magnis voluisse sat est We cannot say that we have left no room for others to come after us and add to or correct what we have said But this we can say in truth that we have not willingly baulked any obvious difficulty and have designed a just satisfaction to all our Readers and if any knot yet remain untied we have told our Readers what hath been most probably said for their satisfaction in the untying of it If it had pleased God to have lent a little longer life to our Reverend Brother the work had very probably been done to greater advantage and more general satisfaction We are but entred upon his Harvest and have wanted his sickle we cannot pretend to any double portion of his Spirit His mantle dropt from him before he was Translated we mean his Synopsis we have taken that up out of that great work of his we have taken so much as we judged proper for his design in this work and made use of a great number of other Authors some of which he left out or very little considered in his Synopsis upon design to make a further use of them in this English work as thinking their labours more proper for this then his other work Our design good Reader was not to tell thee how the Fathers interpreted Texts Aquinas Justinianus and others have done that work nor yet to tell thee any Grammatical niceties or what learned men have critically noted upon Terms or Phrases that is done in the Synopsis Criticorum Nor yet to tell thee what conclusions of Truth may be raised from the verses that hath been done profitably upon many books of Scripture by Mr. Dickson Hutchinson Fergusson Guild Durham and some others much less to handle the controversies that have risen from any portion of Scripture Our work hath been onely to give thee the plain sense of the Scripture and to reconcile seeming contradictions where they occurred and as far as we were able to open Scripture by Scripture which is its own best Interpreter comparing things Spiritual with Spiritual That thy Faith might not stand in the wisdom of men but in the wisdom and power of God If we have reached this end it is all we aimed at if thou gettest any good by what we have done Remember thy Sacrifice is due at another Altar even his who ministreth seed to the sower who both watereth the furrows of the field and blesseth the springing of the Corn let him have the Praise and we onely thy Prayers that we may live an useful Life and dye an happy Death and attain to the Resurrection of the Dead in which we shall all see and understand more perfectly then we yet do Mr. POOL'S English Synopsis OF ANNOTATIONS UPON THE HOLY BIBLE Collected out of the Latin Synopsis Criticorum and divers other Learned Interpreters and Accommodated to the use of Vulgar Capacities GENESIS The ARGUMENT THis Book is called Genesis i. e. Generation or Birth giving an accompt of passages during 2300 years and upwards viz. From the Creation of all things to the death of Joseph In which History Moses by Divine inspiration treats of the Creation of the World with all the parts and uses in it and of it but chiefly of Man who alone was made after God's Image where he lays down God's concessions and prohibitions to him and Man's Transgressioâ—… together with the woful effects and the remedy of them in the promise of a Saviour The Original Progress and Preserâ—…ion of the true Church springing from Abel and carried on by Seth Enoch c. And the ground and rise of Apostasiâ—… begun in Cain and carried on by his posterity separating themselves from the Holy Seed till by their monstrous provocations they had brought an universal Deluge to destroy all mankind from off the Earth excepting only Noah and his Family out of which as the Church did again spring forth so another cursed race carrying on the former enmity to a greater height not only fell into Idolatry after it had continued a considerable time in Sem's race but breaking out into all Outrages and Tyrannical oppressions it was almost extinct among those numerous Nations that Noah's Posterity sprang out into But God calling Abraham into the Land of Promise who was an Idolater in Chaldea and giving him Temporal and
Serpent could speak and what the Woman conceived of his speech and why she was not affrighted but continued the discourse with it There be two satisfactory answers may be given to these questions 1. The Woman knew that there were spirits and did freely and frequently converse with Spirits or Angels who also did appear in some visible shape to her which seems very credible because in the following Ages not onely the Angels but even the blessed God himself did in that manner converse with men And as they afterwards used to appear in the shape of men why might not one of them now appear to her and converse with her in the shape of a beautiful Serpent And why might she not freely and securely discourse with this which she thought to be one of those good Angels to whose care and tuition both she and her Husband were committed For I suppose the fall of the Angels was yet unknown to her and she thought this to be a good Spirit otherwise she would have declined all conversation with an Apostate Spirit 2. A late ingenious and learned Writer represents the matter thus in which there is nothing absurd or incredible The Serpent makes his address to the Woman with a short speech and salutes her as the Empress of the World c. She is not affrighted because there was as yet no cause of fear no sin and therefore no danger but wonders and enquires what this meant and whether he was not a brute Creature and how he came to have speech and understanding The Serpent replies that he was no better than a brute and did indeed want both these gifts but by eating of a certain fruit in this Garden he got both She asked what Fruit and Tree that was Which when he shewed her she replied this no doubt is an excellent fruit and likely to make the eater of it wise but God hath forbidden us this Fruit To which the Serpent replies as it here follows in the Text. It is true 〈◊〉 discourse is not in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ewish and other Expositors that these words Yea hath God said c. Are a short and abrupt sentence and that they were but the close of a foregoing discourse which might well enough be either this now mentioned or some other of a like nature And that expression which follows verse 6. When the Woman saw i. e. understood that it was a Tree to be desired to make one wise may seem to imply both that the Serpent told her and that she believed that the speech and understanding of the Serpent was the effect of the eating of that Fruit and therefore that if it raised him from a brute-Beast to the degree of a reasonable Creature it would elevate her from the humane to a kind of divine nature or condition unto the Woman d Who had upon some occasion retired from her Husband for a season an advantage which the crafty Serpent quickly espieth and greedily embraceth and assaulteth her when she wanteth the help of her Husband †Heb. Yea because c. yea e Or Why or Is it so or indeed or of a truth hath God said f It is scarce credible that God who is so bountiful and the soveraign good and so abhorring from all parsimony and envy should forbid you the enjoyment of any part of those provisions which he hath made for your use and comfort ye shall not eat of every g Or of any for the word is ambiguouâ—… which therefore the cunning adversary useth to hide the snare which he was laying for her Tree of the Garden 2. And the Woman said unto the Serpent we may eat of the Fruit of the Trees of the Garden 3. But of the Fruit of the Tree which is in the midst of the Garden God hath said ye shall not eat of it neither shall ye touch it h To wit in order to the eating of it Or the touch might be simply forbidden or she might reasonably understand it to be forbidden in and by the prohibition of eating because it was an occasion of sin and therefore to be avoided For it is not probable that the Woman being not yet corrupted should knowingly add to God's Word or malitiously insinuate the harshness of the precept lest ye dye i Others lest peradventure ye dye as if she doubted of the truth of the threatning Which seems not probable the Woman yet continuing in the state of 〈◊〉 and such doubting being evidently sinful and the Hebrew particle Pen doth not always imply a doubt as appeares from Psal â—… 12. Isa. 27. 3. and 3â—… 18. compared with 2 King 18. 3. 4. * 2 Cor. 11. 3 1 Tim. 2. 14. And the Serpent said unto the Woman ye shall not surely die k It is not so certain as you imagine that you shall die God did say so indeed for your terrour and to keep you in awe or he had some mystical meaning in those words but do not entertain such hard and unworthy thoughts of that God who is infinitely kind and gracious that he will for such a triâ—…le as the eating of a little Fruit undo you and all your Posterity and so suddenly destroy the most excellent work of his own hands 5. For God doth know l If you would have the whole truth of the matter and God's design in that Prohibition it is only this that in the day ye â—…at thereof then your eyes shall be opened m He knoweth that you shall be so far from dying that ye shall certainly be entred into a new and more noble kind of Life and the eyes of your minds which are now shut as to the knowledge of a World of things shall then be opened and see things more fully and distinctly and ye shall be as Gods n Or as God like unto God himself in the largeness of your knowledge knowing Good and Evil o As the very name that God hath put upon the Tree may teach you But this is a priviledge of which for divers causes best known to himself some of which your own reason will easily guess at he would not have you partake of 6. And when the Woman saw p By curious and accurate observation and gazing upon it or perceiving it by the Serpents discourse as was observed on ver 3. that the Tree was good for Food and that it was †Heb. a desire pleasant to the Eyes * To wit in an eminent degree for otherwise so were all the rest and a Tree to be desired to make one Wise q Which she might know by the Serpents information See the Notes on ver 1. she took of the Fruit thereof * 1 Tim. 2. 14. and did eat and gave also unto her Husband r Who by this time was returned to her with her s i. e. Who now was with her or that he might eaâ—… with her and
read of the statutes of Omri Mich. 6. 16. or did more industriously and violently Execute them with greater despight against God and malice against his servants the son of Nebat and in his sin wherewith he made Israel to sin to provoke the LORD God of Israel to anger with their vanities 27 Now the rest of the acts of Omri which he did and his might that he shewed are they not written in the book of the chronicles of the kings of Israel 28 So Omri slept with his fathers and was buried in Samaria and Ahab his son reigned in his stead 29 ¶ And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel and Ahab the son of Omri reigned over Israel in Samaria twenty and two years 30 And Ahab the son of Omri did evil in the sight of the LORD above all that were before him 31 And it came to pass ‡ Heb. was it a light thing c. as if it had been a light thing for him c As if that Sin were not big enough to express his contempt of God as if he thought it below his Wit and Dignity to content himself with such a Vulgar Fault But the Hebrew runs thus Was it a light thing c i. e. Was this but a small Sin that therefore he needed to add more Abominations Where the question as is usual among the Hebrews implies a strong denial and intimates That this was no small Sin but a great Crime and might have satisfied his wicked Mind without any additions to walk in the sins of Jeroboam the son of Nebat that he took to wife Jezebel d A Woman infamous for her Idolatry and Cruelty and Sorcery and Filthiness See Chap. 18. 4. and 21. 8. 2 King 9. 22. Revel 2. 20. the daughter of Ethbaal e Called Ithobalus or Itobalus in Heathen Writers king of the Zidonians f So she was of an Heathenish and Idolatrous Race and such whom the Kings and People of Israel were expresly forbidden to Marry and went and served Baal g i. e. The Idol which the Sidonians Worshipped which is thought to be Hercules or false gods for this name is common to all such And this Idolatry was much worse than that of the Calves because in the Calves they Worshipped the True God but in these false gods or Devils as is evident from Chap. 18. 21. and worshipped him 32 And he reared up an altar for Baal in the house of Baal which he had built in Samaria 33 And Ahab made a grove h Against God's Express Prohibition Deut. 7. 5. and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him 34 In his days i This is here added 1. As a Character of the time and an instance of the truth and certainty of Divine Predictions and Comminations this being fulfilled 800 years after it was threatned and withal as a warning to the Israelites not to think themselves innocent or safe because the Judgment threatned against them by Ahijah Chap. 14. 15. was not yet Executed though they continued in that Calf-worship which he condemned but to expect the certain accomplishment of it in due time if they persisted in their Impenitency Or 2. As an Evidence of the horrible Corruption of his times and of that high Contempt of God which then Reigned did Hiel the Bethelite k Who lived in Bethel the Seat and sink of Idolatry wherewith he was thoroughly leavened build Jericho l A place seated in the Tribe of Benjamin but belonging to the Kingdom of Israel which place he seems to have chosen for his Buildings not so much for his own advantage as out of a contempt of the True God and of his Threatnings which he designed to convince of falshood by his own Experience and out of an Ambitious desire to advance his own Reputation and Interest thereby by attempting that which he knew his King and Queen too would be highly pleased with he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest son Segub m i. e. In the beginning of his Building God took away his First-born and others successively in the progress of the Work and the youngest when he finished it And so he found by his own sad Experience the truth of God's Word and how vain it was to contend with him Qu. Why did not God rather punish Hiel himself Answ. This was a terrible Punishment to see his Children Cut off by Divine Vengeance before their time one after another and all this for his own folly and rashness Compare Ier. 52. 10. And as for Hiel himself possibly after he had been spared so long that he might be an Eye-witness of his Sons untimely Deaths he also might be Cut off though it be not Recorded as not belonging 〈◊〉 the Prophecy here mentioned or if not his present Impunity was his greatest Misery either as it continued his Torment in the sad and lasting Remembrance of his Loss and Misery or as it was a mean to harden his Heart so for greater Judgments to which he was reserved * Josh. 6. 26. according to the word of the LORD which he spake by Joshua n Of which see on Iosh. 6. 26. the son of Nun. CHAP. XVII AND ‡ Heb. Elijahu â—…uk 4. 2â—… he is called Elias Elijah a The most Eminent of the Prophets Matt. 17. 3. who is here brought in like Melchisedek Gen. 14. 18. Heb. 7. 3. without any mention of his Father or Mother or beginning of his days like a man drop'd out of the Clouds and raised by God's special Providence as a Witness for himself in this most degenerate time and state of things that by his Zeal and Courage and Power of Miracles he might give some check to their various and abominable Idolatries and some reviving to that small number of the Lords Prophets and People who yet remained in Israel as we shall see the Tishbite b So called either from the place of his Birth or Habitation or for some other reason not now known who was of the ‡ 〈◊〉 sojourtus inhabitants of Gilead c Which was the Land beyond Iordan See Gen. 31. 21. said unto Ahab d Having doubtless admonished him of his Sin and Danger before this and now upon his obstinacy in his Wicked courses he proceeds to declare and execute the Judgment of God upon him * â—…am 5. 17. As the LORD God of Israel liveth e I Swear by the God of Israel who is the onely True and Living God when the gods whom thou hast joyned with him or preferred before him are dead and sensless Idols before whom I stand f Either 1. Whose Minister I am as this Phrase is oft used as Numb 3. 6. Deut. 10. 8. and 17. 12. and
Mered as may seem by comparing this with v. 18. Miriam and Shamma and Ishbah the father of Eshtemoa 18 And his wife a Either Ezra's Wife or rather another Wife of Mered. ‖ Or the Iewesâ—… Jehudijah b Or the Iewess so called to distinguish her from his Egyptian Wife here following bare Jered the father of Gedor and Heber the father of Zocho and Jekuthiel the father of Zanoah And these c To wit Miriam and the rest following v. 17. are the sons of Bithiah the daughter of Pharaoh d Either 1. of Pharaoh King of Egypt For Mered might be a Person of great Estate and quality Or this might be onely Pharaohs Illegitimate Daughter Or of some other Egyptian or Israelite called by that Name which might easily happen upon divers occasions which Mered took 19 And the sons of his wife ‖ Or Iehudijah mentioned before Hodiah e His third Wife the sister of Naham the father of Keilah the Garmite and Eshtemoa the Maachathite 20 And the sons of Shimon f Another Son of the Father of Keilah mentioned v. 19. were Amnon and Rinnah Ben-hanan and Tilon And the sons of Ishi g son of Tilon last mentioned were Zoheth and Ben-zoheth 21 The sons of Shelah h Having treated of the Posterity of Iudah by Pharez and by Zare he now comes to his Progeny by Shelah of whom see Gen. 38. * Gen. 38. 1 5. the son of Judah were Er the father of Lecah and Laadah the father of Mareshah and the families of the house of them that wrought fine linen of the house of Ashbea 22 And Jokim and the men of Chozeba and Joash and Saraph who had the dominion in Moab i Which they ruled in the name and for the use and service of the Kings of Iudah to whom Moab was Subject from Davids Time Or who had Possessions in Moab or who married Wives in Moab and Jashubi-lehem And ‖ Or But. these are ancient things k The Sence is either 1. These Persons and things were in Ancient Times and therefore it is not strange if now they be so little known But that might have been with equal truth said of divers other parts of this Account Or rather 2. But those Blessed times and Things are long since past and gone Our Ancestors then had the Dominion over the Heathen but their degenerate Posterity are now Slaves to them in Chaldea Persia c. where they are employed as Potters or Gardiners or in other Servile Works 23 These were l Or rather these are for he seems to oppose their present Servitude to their former Glory and to shew their low and mean Spirits that had rather tarry among the Heathen to do their Drudgery than return to Ierusalem to serve God and enjoy their Freedom the Potters and those that dwelt amongst plants and Hedges there they dwelt m Or tarrâ—…ed or now dwell when their Brethren are returned with the King n Of Babylon or Persia Esteeming it a greater Honour and Happiness to serve that Earthly Monarch in the meanest Employments than to serve the King of Kings in his Temple and in his most Noble and Heavenly Work for his work 24 The sons of Simeon o These are here joyned with Iudah because their Possession was taken out of Iudahs Portion Ies. 19. 1. This Account seems to differ from that Gen. 46. both in the Number and Names of the Persons which is not strange considering how Customary it was amongst the Hebrews for one Person to have 2 or 3 Names given to him upon several occasions And for Ohad Gen. 46. 10. he may be omitted here because he left no Posterity or Family after him as the rest did were ‖ Or Ieâ—…uel Gen. 46. 10. Exod. 6. 15. Nemuel and Jammi Jarib Zerah and Shaul 25 Shallum his son p i. e. Son of Saul last mentioned Mibsam his son Mishma his son 26 And the sons of Mishma Hamuel his son Zacchur his son Shimei his son 27 And Shimei had sixteen sons and six daughters but his brethren had not many children neither did all their family multiply †〈…〉 like to the children of Judah q The Tribe of Simeon did not increase proportionably to the Tribe of Iudah in which they dwelt as appears by those two Catalogues Numb 1. 22. 26. 14. Which is to be ascribed to Gods Curse upon them delivered by the Mouth of Holy Iacob Gen. 49. and signified by Moses his neglect of them when he Blessed all the other Tribes 28 And they dwelt at * 〈…〉 Beer-sheba r This and the following Cities are mentioned Ios. 19. 2 c. with no great Alterations and Moladah and Hazar-shual 29 And at ‖ Or 〈◊〉 Josh. 19. â—… Bilhah and at Ezem and at ‖ Or 〈◊〉 Josh. 19. â—… Tolad 30 And at Bethuel and at Hormah and at Ziklag 31 And at Beth-marcaboth and ‖ 〈…〉 Hazar-susim and at Beth-birei and at Shaaraim These were their cities unto the reign of David c Either 1. of Davids Posterity i. e. as long as the Kingdom of Iudah lasted or until the Captivity of Babylon But this seems not to be true for Simeon was gone into Captivity with the rest of the Ten Tribes long before that time Or rather 2. of David himself And this may seem to be added because some of these Cities though given to Simeon by Ioshua yet through the Sloth or Cowardize of that Tribe were not taken from the Philistins until Davids Time who took some of them and the Simeonites having justly forfeited their Right to them by their neglect gave them to his own Tribe For it is evident concerning Ziklag one of them that it was in the Philistins Hands in Davids Time and by them given to him and by him annexed to the Tribe of Iudah 1 Sam. 27. 6. 32 And their villages were ‖ Or 〈◊〉 Josh 19. â—… Etam and Ain Rimmon and Tochen and Ashan five cities 33 And all their villages that were round about the same cities unto ‖ Or 〈◊〉 〈◊〉 Josh 19. â—… Baal These were their habitations and ‖ 〈…〉 their genealogy 34 And Meshobah and Jamlech d These and the rest here following are particularly mentioned for their Valiant and Successful Atchievements related v. 39 c. and Joshah the son of Amaziah 35 And Joel and Jehu the son of Josibiah the son of Serajah the son of Asiel 36 And Elioenai and Jaakobah and Jeshohajah and Asajah and Adiel and Jesimiel and Benajah 37 And Ziza the son of Shiphi the son of Allon the son of Jedajah the son of Shimri the son of Shemajah 38 These e Named v. 34 35 36 37. †Heb. 〈◊〉 mentioned by their names were princes in their families and the house of their fathers †〈…〉 increased greatly f Which forced them to seek for new and larger Habitations
If I have eaten †Heb. the strength thereof the fruits thereof without Money y Either without paying the price required by the right owner for the land or by defrauding my Workmen of the wages of their labours or have †Heb. caused the Soul of the owners thereof to expire or breath out caused the owners thereof to lose their life z Killing them that so I might have undisturbed possession of it as Ahab did Naboth 40. Let thistles grow instead of wheat and ‖ Or noisome weeds cockle instead of barley The words of Iob ‖ To wit in answer to his Friends for he speaks but little afterwards and that is to God are ended CHAP. XXXII 1. SO these three men ceased †Heb. from answering to answer Job because he was righteous in his own eyes a i. e. Was self-conceited and obstinately resolved to justifie himself both against God and men therefore they give him over as incorrigible 2. Then was kindled the wrath of Elihu the Son of Barachel the Buzite b Of the Posterity of Buz Nabours Son Gen. 22. 21. of the kindred of Ram c Or of Aram for Ram and Aram are used promiscuously comp 2 Kings 8. 28. with 2 Chron. 22. 5. and Ruth 4. 19. with Mat. 1. 3. Others of Abraham who as he was called Abram possibly was at first called onely Ram. His Pedegree is thus particularly described partly for his honour because his speech declares him to be both a wise and a good Man and principally to evidence the truth of this History which otherwise might seem to be but a Poetical fiction against Job was his wrath kindled because he justified †Heb. his Soul himself rather than God d He justified himself not without reflection upon God as dealing too severely with him and denying him that hearing which he so passionately desired He took more care to maintain his own innocency than God's glory 3. Also against his three friends was his wrath kindled because they had found no answer e To Iob's allegations and arguments as to the main cause and yet had condemned Job f As an Hypocrite or ungodly Man 4. Now Elihu had †Heb. Expected Iob in words waited g With Patience as the word notes till Job h Add and his three Friends as appears from the following words It is a Synecdoche whereof instances have been given before had spoken because they were †Heb. Eldâ—…or daâ—…s elder than he i And therefore he expected more satisfaction from them and gave them the precedency in the discourse Wherein he shewed his prudence and modesty 5. When Elihu saw that there was no answer in the mouth of thâ—…se three men then his wrath was kindled 6. And Elihu the son of Barachel the Buzite answered and said I am †Heb. 〈◊〉 of 〈◊〉 young and ye are very old wherefore I was afraid k To wit of discovering my weakness and folly and of being thought forward and presumptuous and †Heb. â—…ared durst not shew you mine opinion 7. I said * Ch. 12. 12. Days l i. e. Multitude of days by comparing the next Clause of the Verse Or men of days i. e. of many days or years old men should speak m To wit wisely and pertinently as the next words limit it and multitude of years should teach wisdom n Should instruct us that are younger in the paths of wisdom and concerning the wise counsels and ways of God about which the present controversie lay 8. But o Or surely It must be confessed there is a spirit p To wit which gives him understanding as is easily and fitly gathered out of the last words of the Verse And this is to be understood either 1. of the humane Spirit or reasonable Soul which is in every man So the sense of the place is Every man as a man whether old or young hath a reasonable Soul by which he is able in some measure to discern between Good and Evil and to judge of mens Opinions and Discourses And therefore I also may venture to deliver my Opinion Or 2. of the Spirit of God the latter Clause being explicatory of the former according to the manner So the sense is I expected a true and full discovery of the truth in this controversie from persons of your years Wisdom and Experience But upon second thoughts I consider that the knowledge of these deep and divine Mysteries is not to be had or expected from any man as such though never so aged or wise but onely from God's Spirit which alone knoweth the deep things of God And this Spirit he saith is in man not in every man for the words are not universal but indefinite and man in this Branch is no larger than them who receive divine inspiration in the next Branch And so the sense is God is pleased to give his Spirit unto Mankind unto men of all ages and qualities as he pleaseth and having given it in some measure to me I may take the boldness to utter my thoughts in man and * Ch. 35. 11. 38. 36. Prov. 2. 6. Eccles. 2. 26. Dan. 1. 17. 2. 21. Jam. 1. 5. the inspiration of the Almighty q i. e. God's Spirit or the gracious Gifts thereof breathed or iâ—…fused into man's Soul by God giveth them understanding r To wit in divine and spiritual matters which are the matter of this Debate and Book 9. Great men s i. e. Men of eminency for age or learning or dignity and power such as Iob's three Friends seem to have been are not always wise neither doth the aged understand judgment t What is just and right Or the judgment of God and the methods and reasons of his administrations 10. Therefore I said u Within my self and now I say it with my mouth Hearken to me x Thou Iob especially who art more nearly concerned to whom therefore he speaketh in the Singular Number and thy Friends with thee I also will shew mine opinion 11. Behold I waited y With silence and patience and diligent attention which therefore I now expect from you for your words I gave ear to your †Heb. understandings reasons z Or reasonings Heb. understandings or minds the depth and strength of your Discourses your most intelligent and forcible Arguments against Iob I searched and examined them to the bottom whilest ye searched out †Heb. words what to say a Whilest you put your Inventions upon the rack and studied to find out all that could be said against him and to furnish your selves with the most convincing words and reasons 12. Yea I attended to you and behold there was none of you that convinced Job b By solid and satisfactory answers to his Assertions and Allegations or that answered his words 13. Lest ye should
cannot agree to David's time wherein there was no such Captivity of the people but only a Civil war and mutual slaughter which is quite another thing nor to the time of Israel's return from Babylon when there was no such return of all Israel but only of Iudah and Benjamin and some few of the other Tribes and the joy which the returning Isroelites then had was but low and mixed with many Fears and Dangers and Reproaches as we see in the Books of Ezra and Nehemiah And therefore they must belong to the times of the Messias by whom this Promise was fulfilled to the true Israel of God who were brought back from that most real and dreadful though spiritual Captivity of sin and Satan as is declared Luk. 4. 18. Eph. 4. 8. and shall be litterally accomplished to the natural seed of Iacob or Israel according to the Expectation and belief of all the Jews in their several Ages and of most Christian Writers when the LORD bringeth back the captivity of his people †i. e. His Captive people Captivity being oft put for Captives as Deut. 21. 10. and 30. 3. Psal. 126. 1. 4. Or his people from Captivity of which see the former Note Jacob * i. e. The seed or Children of Iacob as Aaron is named for his Sons 1 Chron. 12. 27. and 27. 17. and David for his Sons and the like shall rejoyce and Israel shall be glad PSAL. XV. The ARGUMENT The occasion and time of Composing this Psalm is uncertain but the Scope of it is plain which is to give the Character of an holy and happy Man and to describe the way to true Blessedness Wherein this is observable that he is wholly silent as to the Ceremonial or Ritual Observations of the Law not that he doth disown them or allow the neglect of them as is manifest from David's constant Practice and from many other passages but that he might undeceive the Hypocritical Israelites who laid too great a stress upon those things as if the diligent performance thereof would excuse their wicked Lives which Error almost all the Prophets do observe and Condemn in them and that he might inform the Church of that and all succeeding Ages that the substance of Religion did consist in the Practice of true Holiness and Righteousness A Psalm of David 1. LORD a O thou who art the soveraign Lord of this holy Hill and Tabernacle to whom it belongs to give Laws to it and to admit or reject Persons as thou seest fit I beg of thee the resolution of this important question And he proposeth this question to God that the Answer coming from him may have the greater Authority and influence upon mens Consciences who shall †Heb. sojourn abide b Heb. sojourn to wit so as to dwell as it is explained in the next clause Unless this clause be meant of sojourning in the Church here and the next of dwelling in Heaven hereafter Who shall enter thither and abide there with thy good leave and liking in thy â—… Psal. 24. 3. 〈◊〉 tabernacle c i. e. In thy Church either 1. Militant Who is a true and will be a persevering Member of this Church Or 2. Triumphant or in Heaven which is called the true Tabernacle not made with mans â—…ands Heb. 8. 2. and 9. 11. Revel 21. 3. who shall dwell in thy holy hill d To wit of Zion so called Psal 2. 6. which is oft put for the Church and for Heaven Who shall so dwell in thy Church here as to dwell with thee for ever hereafter in Heaven 2. * Isa. 33. 15 He that walketh uprightly e Or presently or sincerely without guile or Hypocrisie Loving Worshiping and serving God and loving his Neighbour not in word and shew only but in truth and reality and this constantly and in the whole course of his Life as walking implies and worketh righteousness f Maketh it his work and business to do justly i. e. to give to every one his due first to God and then to men for the words are general and not restrained to either and speaketh the truth ‖ Or with in his heart g His words and professions to God and men agree with and proceed from the thoughts and purposes of his Heart 3. He that back-biteth not with his tongue h He doth not take away or diminish his Neighbours good name either by denying him his due praises or by laying any thing to his Charge falsely or without sufficient cause and Evidence nor doeth evil i i. e. Any hurt or injury to his neighbour k i. e. To any man as is evident 1. from the Nature of this precept which reacheth to all it being plain and certain that both by Laws of Nature and of Moses it was not lawful to do evil to any man except where God the Soveraign commanded it as he did to the Canaanites and Amalekites 2. From the Scripture usage of this word Neighbour which frequently signifies every man though a stranger or an heathen as appears from Gen. 29. 4. Exod. 20. 16 17. Levit. 18. 20. and 19. 15 c. Prov. 25. 8 9. Luk. 10. 29 c. Mat. 5. 43 44. And he useth this word Neighbour because he who is strictly so is most within our reach and most liable to the injuries which one man doth to another nor ‖ Or receiveth Or endureth Exod. 23. 1. taketh up l To wit into his Lips or Mouth which is understood here as also Exod. 20. 7. Iob 4. 2. and fully expressed Psal. 16. 4. and 50. 16. i. e. Doth not raise it though that may seem to be included in the first Clause that Back-biteth not Or doth not spread and propagate it which men are too prone and ready to do and which makes that a publick which before was but a private injury and mischief Or nor taketh or receiveth i. e. Entertaineth it cheerfully and greedily as men usually do such things and easily believeth it without sufficient reason See Exod. 23. 1. Levit. 19. 1â—… Or nor beareth or endureth as this phrase signifies Psal. 69. 7. Ezek. 36. 15. He doth not suffer another to defame him without some rebuke or signification of his dislike Prov. 25. 23. a reproach against his neighbour 4. In whose eyes m i. e. In whose Judgment and Estimation a vile person n i. e. One who deserves Contempt an ungodly or wicked Man as appears from the next clause where he that feareth God is opposed to him is contemned o Or despised notwithstanding all his Wealth and Glory and Greatness He doth not admire his Person nor envy his Condition nor court him with flatteries nor value his Company and Conversation nor approve of or comply with his Courses but he thinks meanly of him he judgeth him a most miserable man and a great object of Pity he abhors his wicked practices and labours to
to God for all their hard Speeches and unrighteous decrees against him 2. Yea in heart d Or with your Heart with free choice and Consent and not onely by Constraint and out of Compliance with Saul ye work wickedness ye * Psal. 78. 57. weigh the violence of your hands e Or you weigh Violence or injustice with your Hands The Phrase of weighing hath respect to their Office which was to administer Justice which is usually expressed by a pair of Ballances So he intimates that they did great wrong under the pretence and with the Formalities of Justice and whilst they seemed exactly to weigh and consider the true and fit Proportion between the Actions and the Recompences alloted to them they turned the Scale and Partly to curry Favour with Saul and Partly from their own Malice against David pronounced an unjust Sentence against him in the earth f Or in this Land where God is present and where you have righteous Laws to govern you and you profess better things 3. The wicked are estranged g Either 1. Hyperbolically even from their tender years Or 2. Strictly and Properly So the Sence is No wonder they Act so unrighteously for their very Natures and Principles are corrupt even from their Birth They are the wicked off-spring of sinful Parents And this Hereditary and Native corruption though too common to all Men he particularly ascribes to these Men Either because their immediate Parents were such as did not onely Convey a corrupt Nature to them but greatly improved it by wicked Counsel and Example Or because they themselves had improved that stock of Original Corruption and instead of mortifying it had made it their great Design and Constant business to gratifie and obey it from the womb h By actual sins the Fruit of their Original sin †â—… Heb. speaketh of Lyes they go astray * Go astray from the Belly as soon they be born i From their Child-hood as soon as ever they were capable of the Exercise of Reason and the Practise of sinning speaking lyes f To wit from God Eph. 4. 18. and from all Goodness 4. * 〈◊〉 140. 3. Their poison k Their virulent and Malicious Disposition is †〈◊〉 10. 11. 〈◊〉 〈◊〉 〈◊〉 likeâ—… like the poison of a serpent l Partly in it self being natural and inveterate and incurable and Partly in its most pernicious Effects they are like the deaf ‖ 〈◊〉 〈◊〉 adder that stoppeth her ear 5. Which will not hearken to * 〈◊〉 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of charmers charming never so wisely m This similitude doth neither justifie the Practise of Charming which in the very Word here used is Condemned Deut. 18. 11. no more than those which are drawn from unjust Steward Luk. 16. 1. c. and 18. 2. c. and from a Thief Revel 16. 15. nor yet affirm the Truth of what is Reported concerning the Asps or Adders are said to lay one Ear close to the ground and to cover the other with their Tail that so they may avoid the Danger of Enchantment but onely was taken from the common Opinion which he Poetically mentions to this purpose As they commonly say of the Asps or Adders c. such really are these Men Deaf to all my Consels and to the Dictates of their own Consciences and to the Voyce of Gods Law And yet of the Charming or inchanting of Serpents mention is made both in other places of Scripture as Eccles. 10. 11. Ier. 8. 17. and in all sorts of Authors Antient and Modern Hebrew and Arabick and Greek and Latin Of which see my Latin Synopsis And particularly the Arabick Writers to whom these Creatures were best known name some sorts of Serpents among which the Adder is one which they call Deaf not because they are dull of Hearing but as one of them expressly saith because they will not be Charmed 6. * 〈◊〉 4. 10. Break their teeth n Their Power and Instruments of doing Mischief He mentions Teeth Partly because the Adders poison lyes in its Teeth and Partly to make way for the following Metaphor O God in their mouth break out the great teeth o Called the Grinders which are more sharp and strong than the rest and more used in breaking and tearing what they are about to Eat of the young lions O LORD 7. Let them melt away as waters which run continually p As waters arising from melted Snow or great Showers or some other Extraordinary cause which at first run with great force and Noise and throw down all that stands in their way but are suddenly gone and Run away and Vanish and return no more * 〈◊〉 64. 3. when he q To wit any or every one of mine Enemies as appears from the foregoing and following Words bendeth his bow to shoot his arrows let them be as cut in pietes r i. e. Like Arrows broken asunder whilst a Man shoots which can do no hurt 8. As a snail which melteth s Which thrusts forth and seems to Threaten with its Horns but is quickly dissolved For when it goes out of its shell it spends its Vital moisture until by degree it waste away and Perish let every one of them pass away * 〈◊〉 3. 16. like the untimely birth of a woman that they may not see the sun t Which indeavouring violently and unseasonably to break forth from the Womb is choaked in the Attempt and doth not Live to see the Light of the Sun 9. Before your pots can feel the thorns u i. e. The heat of the Fire kindled by the Thorns put under them for that purpose Before your Pots can be thoroughly heated he shall take them x To wit mine Enemies Whose sudden Destruction he describes under this similitude away as with a whirlwind y i. e. Violently and irresistibly †〈◊〉 as 〈◊〉 wrath both living and in his wrath z Heb. as Living i. e. Alive as he did Korah Numb 16. the Particle as being here not a Note of similitude but of Truth or Asseveration as it is Ioh. 1 14. and oft elsewhere as hath been noted as in which Proposition is frequently understood Urath i. e. As a Man moved with great Wrath destroys his Enemy without Mercy and is ready to devour him alive if it were possible Or both that which is raw as the Hebrew word Chai signifies Levit. 13. 16. 1 Sam. 2. 15. to wit the raw Flesh which is supposed to be put into the Pot that it may be boyled and the burning Fire There is indeed great Variety of Construction and Interpretation of these Hebrew words which is not strange especially considering the Conciseness of the Hebrew Language and that this is a proverbial Speech nor is it of any great importance because it is not in any great point of Faith and
from the Babylonish Captivity wherein he partly gives God thanks for that glorious deliverance and partly implores God's mercy in compleating that work and rescuing his People from the Relicks of their Bondage and from the vexation which they had by their Neighbours after they were returned to Canaan To the chief musician A Psalm ‖ Or of for the sons of Korah 1 LORD thou hast been ‖ Or well pleased favourable unto thy land a i. e. unto thy People in removing the sad effects of thy displeasure thou hast brought back the captivity b The Captives as that Word is used Psal. 14. 7. and 68. 18. and elsewhere of Jacob. 2 * Psal. 32. 1 Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah c So as not-to impute it to them or to continue the punishment which thou didst inflict upon them for it 3 Thou hast taken away all thy wrath d Those Calamities which were the effects of thy just wrath conceived against us ‖ Or thou hast turned thine anger from waxsag hot thou hast turned thy self from the fierceness of thine anger 4 Turn us e Either 1. Convert us As thou hast brought back our bodies to thy Land so bring back our hearts to thy self from whom many of them to this day are alienated Or rather 2. Restore us to our former tranquillity and free us from the troubles which we yet groan under from our malicious Neighbours and Enemies For this best suits with the following Clause of the Verse which commonly explains the former O God of our salvation and cause thine anger towards us to cease f He prudently indeavours to take away the root and cause of their continued miseries to wit God's anger procured by their sins 5 Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations 6 Wilt thou not revive us again g Thou hast once revived us in bringing us out of Captivity give us a second reviving in bringing home the rest of our Brethren and in rebuking and restraining the Remainder of our Enemies wrath that thy people may rejoyce in thee 7 Shew us h i. e. Grant it to us as the next words explain it and as shewing signifies Psal. 4. 6. So also Psal. 60. 3. and 71. 20. Or manifest thy secret purpose of mercy to us by thy providential Dispensations thy mercy O LORD and grant us thy salvation 8 I will hear i i. e. Diligently observe And the Psalmist by declaring what he would do teacheth all the Israelites what they ought to do Or he speaks in the name of all the People of God what God the LORD will speak k Either by his Prophets or Messengers or by the works of his providence for that also hath a voice What Answer God will give to these my Prayers for * Zech. 9. 1â—… he will speak peace l For I am assured from God's gracious nature and declared will and promise that he will give an answer of peace unto his people and to his saints m Which Clause seems to be added by way of explication and restriction to shew that this glorious privilege did not belong to all that were called God's people but onely to those that were truly and really such even to his saints or holy ones but let them not turn again to folly n i. e. To sin which in Scripture is commonly called folly This is added as a necessary caution but when God shall speak peace to his People let them not grow wanton and secure nor return to their former wicked courses which if they do they will provoke God to repent of his kindness to them and to inflict further and sorer judgments upon them Others render the place And they will not or That they may not return to folly But the Particle al being prohibitive our Translation seems to be better 9 Surely his salvation o That compleat salvation and deliverance for which all the Israel of God do pray and wait even the Redemption of Israel by the Messiah of which not only Christian but even Jewish Writers understand this place and to which the following passage do most properly and perfectly belong And the Psalmist might well say of this Salvation that it was nigh because the seventy weeks determined by Daniel for this work Chap. 9. 24. were now begun this Psalm being written after Daniel's time is nigh them that fear him p The true Israel of God even all those that love and fear him By which words he both excludes all hypocritical Israelites from this salvation and tacitly assigns it to all that fear God whether Jews or Gentiles that * Zech. 2. â—… glory may dwell in our Land q And when that Salvation shall come we shall be freed from all that scorn and contempt under which we now groan and shall recover our ancient glory and the glorious presence of God the most eminent tokens whereof we have now utterly lost and the God of Glory himself even Christ who is called the brightness of his Father's glory Heb. 1. 3. comp Ioh. 1. 14. and the glory of Israel Luk. 2. 32. shall come and visibly dwell in this now despised Land 10 Mercy and truth are met together righteousness and peace r This is to be understood either 1. Of these Graces or Vertues in men So the sence is when that blessed time shall come those Virtues which now seem to be banished from humane Societies shall be restored and there shall be an happy conjunction of mercy or benignity truth or veracity righteousness or faithfulness and peace or peaceableness and concord Or rather 2. Of the Blessings of God of which the whole Context speaks And the sence is That great Work of Redemption by Christ shall clearly manifest and demonstrate God's mercy in redeeming his People of Israel and in the calling and conversion of the Gentiles his truth in fulfilling that great promise of the sending of his Son which is the Foundation of all the rest his righteousness in punishing sin or unrighteousness in his Son and in conferring righteousness upon guilty and lost creatures and his peace or reconciliation to sinners and that peace of conscience which attends upon it kave kissed each other s As Friends use to do when they meet See Exod. 4. 27. and 18. 7. So this is another expression of the same thing 11 Truth shall spring out of the earth t Either 1. Truth among men which shall be so common amongst all men as if it grew out of the earth Or rather 2. The truth or faithfulness of God which is most truly and fitly said to spring out of the earth partly because it had long been hid and buried like a root in a dry ground without any hopes of a reviving from whence yet God made it to grow as is noted Isa.
Angels just occasion to praise thee O LORD and thy saints shall bless thee 11 They shall speak of the glory of thy kingdom and talk of thy power 12 To make known to the sons of men his mighty acts and the glorious majesty of his kingdom 13 Thy kingdom is †Heb. a kingdom of all ages an everlasting kingdom and thy dominion endureth throughout all generations 14 The LORD upholdeth all h Either 1. all that look up to him for help or 2. all that are upheld whose support is not from themselves nor from other men but onely from Gods powerful and good providence that fall and * Psal. 146. 8. raiseth up all those that be bowed down 15 The eyes of all i Of all living creatures ‖ Or look unto thee wait upon thee k Expect and receive their supplies wholly from thy bounty Expectation is here figuratively ascribed to brute creatures as Psal. 104. 27. Rom. 8. 22. and * Psal. 136. 25. thou givest them their meat in due season l When they need it 16 Thou openest thine hand and satisfiest the desire of every living thing m Or as divers render it and which is more agreeable to the order of the words in the Hebrew Text thou satisfiest every living thing with thy favour or good-will i. e. with the fruits of thy bounty the Pronoun thy being easily and fitly understood out of the foregoing clause 17 The LORD is righteous in all his ways and ‖ Or merciful or bountiful holy n Or rather merciful as this word most commonly signifies There is a mixture of mercy in the most severe and terrible works of God in this life judgment without mercy being reserved for the next life Iam. 2. 13. Revel 14. 10. in all his works 18 * Deut. 4. 7. The LORD is nigh unto all them o To answer their prayers for relief that call upon him to all that call upon him in truth p Sincerely or with an upright heart trusting to him and waiting upon him in his way 19 He will fulfil the desire q So far as it is agreeable to his own will and convenient for their good not inordinate desires which God commonly denies to his people in mercy and granteth to his enemies in anger of them that fear him he also will hear their cry and will save them 20 The LORD preserveth all them that love him but all the wicked will he destroy r Frequently in this world but infallibly in the next 21 My mouth shall speak the praise of the LORD and let all flesh bless his holy Name for ever and ever PSAL. CXLVI The design of this Psalm is to perswade men to trust in God and in him alone 1 †Heb. Hallelujah PRaise ye the LORD Praise the LORD O my soul. 2 * Psal. 104. 33. While I live will I praise the LORD I will sing praises unto my God while I have any being 3 * Psal. 118. 8. 9. Put not your trust in princes a In men of greatest wealth and power in whose favour men are very prone to trust nor in the son of man in whom there is no ‖ Or salvation help b Who are utterly unable frequently to give you that help which they promise and you expect 4 * Psal. 104. 29. Eccl. 12. 7. His †Heb. spirit So Gr. breath goeth forth he returneth c In his body Eccles. 12. 7. to his earth d To that earth from which all mankind Princes not excepted had their original in that very day e As soon as ever he is dead his thoughts f All his designs and endeavours either for himself or for others perish 5 Happy is he that hath the God of Jacob for his help whose hope is in the LORD his God 6 * Gen. 1. 1. Which made heaven and earth the sea and all that therein is which keepeth truth for ever g Both because he liveth for ever to fulfil his promises and because he is eternally and unchangeably faithful 7 * Psal. 103. 6. Which executeth judgment for the oppressed which giveth food to the hungry * Psal. 68. 6. the LORD looseth the prisoners 8 * Mat. 9. 30. John 9. 7 32. The LORD openeth the eyes of the blind h Either 1. the eyes of their mind which he enlightens and directs in doubtful and difficult cases or 2. their bodily eyes which he did abundantly by his Son Jesus Christ. * Psal. 145. 14. Luke 13. 13. the LORD raiseth them that are bowed down the LORD loveth the righteous i Even when he doth afflict them which also he doth out of love Heb. 12. 6. 9 * Deut. 10. 18. Psal. 68. 5. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down k He overthroweth their goings as the phrase is Psal. 140. 4. He maketh them to lose their way he not onely frustrateth their plots and enterprises but turneth them against themselves This and all the foregoing sentences are so many arguments to encourage all good men to trust in God in all their straits and afflictions 10 * Exod. 15. 18. Psal. 10. 16. 145. 13. The LORD shall reign for ever even thy God O Zion unto all generations Praise ye the LORD PSAL. CXLVII This Psalm may seem from v. 2. 13. to have been composed by some holy Prophet after the return of Israel from the Babylonish Captivity It containeth an ample celebration of Gods praises both for common mercies and for special favours 1 PRaise ye the LORD for it * Psal 92. 1â—… is good a It is acceptable to God and greatly comfortable and beneficial to our selves to sing praises unto our God for it is pleasant and * Psal. 33. 1. praise is comely 2 The LORD doth build up Jerusalem b It is the Lords own doing and not mans * Deut. 30. 3. he gathereth together the out-casts c Or the banished who were carried captives out of their own land and dispersed in divers strange countries of Israel 3 He healeth the broken in heart d Either with the sence of their sins or with their sorrows and grievous calamities He seems to speak peculiarly of the captive Israelites now returned and bindeth up their †Heb. griess wounds 4 * Isa. 40. 26. He telleth the number of the stars e Which no man can do Gen. 22. 17. For those thousand and twenty five which Astronomers number are onely such as are most distinctly visible to the eye and most considerable for their influences he calleth them all by their names f This signifies 1. that he exactly knows them as we do those whom we can call by name he is able to give distinct names to each of them because he
answers or speaks considerately and conscientiously and therefore profitably or to the use and Edification of the Hearers but the mouth b Not the Heart for he is without Heart in Scripture account and he rashly speaks what comes into his mouth without the direction of his Heart or Conscience of the wicked poureth out evil things c Foolish and unprofitable and hurtful Speeches 29 * Psal. 34. 1â—… The LORD is far from the wicked d To wit when they pray to him as the next clause explains and therefore doth not hear nor regard them as he is said to be nigh to the righteous Psal. 34. 18. 145. 18. But this farness or nearness respecteth not Gods Essence which is every where but his gracious and helpful presence but * Psal. 145. 18 19. he heareth the prayer of the righteous 30 The light of the Eyes rejoiceth the heart e The light which we see with our Eyes and by the help of which we see many other pleasant Objects is a great comfort and refreshment Compare Eccles. 11. 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun which is a good Comment upon this place and ‖ Or goodness as Ch. 25. 25. a good report f Either 1. Glad tidings Or rather 2. A Good-Name which is a more lasting thing and makes deeper impression maketh the bones fat g Not only cheareth a man for the present but gives him such solid and stable comfort as doth both revive his soul and give Health and Vigour to his body So he compares two Senses together Seeing and Hearing with respect to their several Objects and prefers the latter before the former 31 The ear that heareth h The man that hearkeneth to it and delights in it the reproof of life i That Reproof and good Counsel which leads to Life abideth * Ver. 5. Chap. 12. 1. among the wise k Heb. shall or will abide c. Either 1. He will thereby be made wise and be esteemed one of that number Or rather 2. He seeketh and delighteth in the Company and Conversation of the Wise by whom he may be admonished as on the contrary Fools who hate Reproof do avoid and abhor the Society of Wise men and Reprovers Amos 5. 10. 32 He that refuseth ‖ Or correction instruction despiseth his own soul l Which hereby he exposeth to the danger of utter destruction whereby he shews his Folly but he that ‖ Or obeyeth heareth reproof †Heb. possesset an heart getteth understanding m Whereby he saveth his Soul Heb. possesseth an heart which the Hebrews make the seat of Wisdom 33 The fear of the LORD is the instruction of wisdom n Doth instruct men in or lead them to true Wisdom whence it is said to be the beginning of Wisdom Prov. 1. 7. â—… 10. and * Chap. 18. 12 before honour is o i. e. It is the ready way to Honour both from God and from Men. humility p Whereby men submit to God and yield to Men which gains them Love and Respect whereas Pride procures them Hatred and Contempt from God and Men. CHAP. XVI 1 THe * Ver. 9. Ch. 19. 2â—… 20. 24. Jer. 10. 23. ‖ Or disâ—… preparations of the heart in man and the answer of the tongue is from the LORD a Men can neither think nor speak wisely and well of themselves or without divine assistance Or as many others both ancient and modern Interpreters render the verse The preparations or dispositions or orderings of the heart are in or from a man i. e. a man may consider and contrive in his own thoughts what he wills or designs to speak Which is spoken by way of concession yet not excluding mans dependance upon God therein which is evident both from many plain Texts of Scripture and from undeniable Reason but the answer or speech as this word is oft used of the tongue is from the Lord. Men cannot express their own thoughts without Gods leave and help and their tongues are oft over-ruled by God to speak what was besides and above their own thoughts as he did Balaam Numb 23. and Cajaphas Ioh. 11. 49 50 51. 2 * Chap. â—…1 All the ways of man are clean in his own eyes b Many Men can easily flatter and deceive themselves into a good opinion of themselves and of their own actions though they be sinful See below v. 25. and compare 1 Cor. 4. 4. but the LORD weigheth c i. e. Exactly knoweth as men do the things which they weigh and examine the spirits d The hearts of men from which both mens actions and the goodness and badness of them in a great measure proceeds their ends and intentions their dispositions and affections which are hid not onely from others but oft times from a mans self whereby he is unfit to judge in his own cause and easily mistaken if he do not use great diligence and fidelity In this last clause he intimates the reason why men deceive themselves in judging of their state and Actions because they do not search their own hearts 3 * Psal. 37. 5. â—… 55. 22. Mat. 6. 25. Luke 12. 22 〈◊〉 5. 7. †Heb. roll Commit thy works unto the LORD e Heb. roll c. as a man rolls a burden to another which is too heavy for himself imploring his help Refer all thy actions and concerns to God and to his Glory as the end of them and in the discharge of thy own duty depend upon Gods Providence for assistance and success and thy thoughts shall be established f Thy honest desires and designs shall be brought to an happy issue one way or other 4 The LORD hath made g Or hath wrought or doth work for the Hebrews express the present as well as the past time by this tense he ordereth or disposeth for this may be understood either of the works of Creation or of Providence all things h And especially all men for himself i For his own service and glory for the discovery and illustration of his own Wisdom Power Goodness Truth Justice and his other most glorious Perfections * â—…ob 21. 20. 〈◊〉 9. 22. yea even the wicked k Wilful and impenitent Sinners for the day of evil l For the time of punishment as this Phrase is used Psal. 49. 5. Ier. 17. 18. and elsewhere of which the Scripture frequently speaks both to warn sinners of their danger and to satisfie the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men Men make themselves wicked and God therefore makes them miserable 5 * 〈◊〉 6. 17. 〈◊〉 13. Every one that is proud in heart m Though he dissemble it in his outward carriage
19. Then said I wisdom is better than strength k As was manifest in the foregoing instance nevertheless the poor man's wisdom is despised l Because men are generally vain and foolish and have a greater value for outward Ornaments than for true worth and his words are not heard 17 The words of wise men m Though poor as may be gathered both from the foregoing relation and because he is opposed to the ruling fool in the next clause are heard n To wit by wise men or should be heard as such words are oft taken as Mal. 1. 6. and elsewhere For that they were not always actually heard he declared in the last words of the foregoing Verse in quiet more than the cry p The clamorous and sensles discourses of him that ruleth among fools q Of a rich and potent but foolish Man who hath some influence upon fools like himself but is justly neglected and his words disregarded by wise men o Uttered with a modest and low voice to which the following cry is opposed 18 Wisdom is better than weapons of war r Than armed power but one sinner s A wicked fool By which expression and opposition of a Sinner to a wise Man he gives us a Key to understand his meaning in divers places of his Books that by Wisdom he means true Piety and by folly wickedness and withal sheweth that sin as it is the greatest folly so it is more pernicious to men than meer â—…olly properly so called destroyeth much good t By his wicked counsels and courses brings much damage and mischief both to himself and others CHAP. X. 1 †〈◊〉 Flies 〈◊〉 DEad flies a Falling into it and abiding and being putrefied in it especially in those Countries where there were more filthy and venemous Flies and where the Oyntments were more pure and where the Air was more hot than in these parts cause the ointment of the apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdom and honour b Which comes to pass partly because all the actions and consequently the follies of such men are most diligently observed and sconest discerned and tossed about in the mouth 's of men whereas fools and all their carriages are generally disregarded and partly because of that envious and malicious disposition of mens minds which makes them quick-â—…ighted to discover and glad to hear and forward to declare the faults of such as by their greater eminency did out-shine and obscure them 2 A wise man's heart c i. e. His understanding or wisdom is at his right hand d Is always present with him and ready to direct him in all his actions He manageth all his affairs prudently and piously He mentions the right hand because that is the chief and most common instrument of actions which by most men are done with more strength and expedition and orderliness and comeliness by their right hand than by their left but a fools heart is at his left e His understanding and knowledge serves him onely for idle speculation and vain Ostentation but is not at all useful or effectual to govern his affections and actions He acts prepoâ—…erously and foolishly like one without Heart as it follows 3 Yea also when he that is a fool walketh by the way f Not onely in great undertakings but in his daily conversation with men in his looks and gestures and common talk †Heb. his 〈◊〉 his wisdom â—…aileth him g Or 〈◊〉 wants an Heart as iâ—… he had said did I say his Heart is at his 〈◊〉 hand I must recal it for in truth he hath no Heart in him and he saith to every one that he is a fool h He publickly discovers his folly to all that meet him or converâ—…e with him 4 If the spirit i The passion or wrath as is manifest from the following words which is oft called Spirit as Iudg. 8. 3. 2 â—…ron 21. 16. Pâ—…ov 25. 28. Eccles. 7. 9. of a ruler rise up against thee leave not thy place i To wit in anger or discontent Withdraw not thy self rashly and hastily from his presence and service according to the advice Ch. 8. 3. Continue in a diligent and faithful discharge of thy duty as becomes a Subject do not return anger for anger but mooestly and humbly submit thy self to him for * Prov. 25. 15. yielding k Heb. healing a gentle and submissive carriage which is of an healing nature whereas pride and passion do exasperate and widâ—…n the breach already made pacifieth l Heb maketh them to rest or 〈◊〉 preventeth or removeth them great offences m Heb. great sins either 1. such sins as the offended Ruler might commit in the prosecution of his wrath against thee Or rather 2. such as possibly thou hast committed against him for which he is incensed against thee or the greatest offences or injuries that one Man commits against another and much more those slight miscarriages of thine towards the Ruler Let not therefore a false opinion concerning his unreconcilableness to thee make thee desperate and draw thee into Rebellion 5 There is an evil which I have seen under the sun n I have observed another great vanity and misdemeanour amongst men as an errour which proceedeth †Heb. from beforâ—… from the ruler o So the sense is like those errours which Rulers commonly commit Or rather which is indeed an errour proceeding from the Ruler For the following miscarriage must needs come from those who have power of conferring Honour and power c. So the Hebrew Capâ—… is not a Note of likeness but of reality as it is Iudg. 13. 23. Neh. 7. 2. Hose 4. 4. 5. 10 and oft elsewhere 6 Folly is set †Heb. in greaâ—… heiâ—…ts in great dignity p Foolish and unworthy Persons are frequently advanced by the favour or humour of Princes into places of Highest Trust and Dignity which is a great reproach and mischief to the Prince and a sore calamity to all his People and the rich q Wise and worthy men as is evident because these are opposed to fools in the former clause such as are rich in endowments of mind The ground of the expression may be this that rich men are capable of all the advantages of men or Books for the attainment of Wisdom and therefore are supposed to be wise in some measure sit in low place r Neglected and deâ—…pised or removed from those High places to which their merits had raised them 7 I have seen servants s Men of a servil condition and disposition who are altogether unfit for places of Dignity * Pro 19. 10. 30. 22. upon horses t Riding upon Horses as a Badge of their Dignity as Esâ—… 6. 8 9. Ier. 17. 25. Ezek. 23. 23. and princes
patient and merciful to thee that he gives thee liberty to demand of him any Signal or miraculous Work whereby thou mayst be assured of the Truth and Certainty of this Promise thy God u Both by right of Dominion and by vertue of his gracious Covenant made with all Israel of whom thou art a Member and King and by thy own Profession for he still worshipped God together with his Idols and by the continuance of his Care and Kindness to thee and to thy People notwithstanding all your Wickedness whereof this Promise and Offer is a clear Demonstration ‖ Or make thy pâ—…on deep ask it either in the depth or in the heighth above x Demand some Prodigie to be wrought either in Earth or in Heaven at thy pleasure 12 But Ahaz said I will not ask y This Refusal proceeded not from the strength of his Faith but from his contempt of God and total distrust and disregard of his Word and inward Resolution to take another Course as is manifest both from the following words and from the History of Ahaz 2 Chron. 28. neither will I tempt the LORD z Either 1. by asking a Sign as if he questioned the Truth of his Word So this was deep Hypocrisie Or 2. by neglecting any means necessary for my preservation which were indeed a tempting of God And therefore I shall not sit still and relie upon God till I be destroyed which will be the effect of thy Counsel but I shall do as becometh a wife King seek for Succour from Potent Allieâ—… such as the Assyrian is So this is flat Rebellion against God 13 And he said Hear ye now O house of David a Of which see above v. 2. He reproveth them all because they were the Kings Counsellors and promoted the Design of sending for the Assyrian Succours Is it a small thing for you b Is not that Wickedness more than enough Must you add more to it to weary men c To vex God's Prophets and People and the generality of your Subjects with your Oppressions and horrid Impieties but will ye weary my God also d By your cursed Ingratitude and Unbelief and Disobedience to his Commands He saith my God i. e. the God whose Servant and Prophet or Messenger I am to intimate that this heinous Offence was not committed against a weak and foolish Man such as they might think the Prophet to be but against God himself who sent the Message Compare Exod. 16. 8. 14 Therefore e Because you despise me and the Sign which I now offer to you God of his own free Grace will send you a more honourable Messenger and give you a nobler Sign to try whether that will cure you of your Infidelity Or Nevertheless as this Particle seems to be understood Isa. 30. 18. Ier. 16. 14. 30. 16. Although you deserve no Sign nor Favour yet for the comfort of those few Believers which are among you and to leave you without excuse I shall mind you of another and a greater Sign which God hath promised and will in his due time perform which also â—…s a Pledge of the certain Accomplishment of all God's Promises Or Surely as this Particle is sometimes used as Gen. 4. 15. Ier. 2. 33. 5. 2. Zech. 11. 7. the Lord himself shall give you a sign f To wit of your Deliverance Qu. How was this Birth of a Virgin which was not to come till many Ages after a Sign of their Deliverance from the present Danger Answ. 1. Because this was a clear Demonstration of God's infinite Power and Goodness and Faithfulness and consequently of the certain Truth of all God's Promises from time to time which can never fail so long as those Attributes of God stand And mens Faith is either strong or weak as they believe them or doubt of them Of which see Psal. 77. 8. 78. 19 20. Rom. 4. 20 21. And so this was a proper Remedy for Ahaz his Disease which was a secret Suspicion that God either could not or would not deliver them 2. Because that Promise I say not onely the actual Giving which was long after but even the Promise of the Messiah which had been made long since and oft renewed and was universally believed by all the People was the Foundation of all God's Mercies and Promises unto them 2 Cor. 1. 20. and a Pledge of the Accomplishment of them 3. Because this promised Birth did suppose and require the Preservation of that City and Nation and Tribe in and of which the Messiah was to be born and therefore there was no cause to fear that utter Ruine which their Enemies now threatned to bring upon them 4. This is one but not the onely Sign here given as we shall see at v. 16. * Maâ—… 1. 2â—… Luk. 1. â—…1 Behold g You who will not believe that God alone is able to deliver you from the united Force of Syria and Israel take nocice for your full satisfaction that God is not onely able to do this Work but to do far greater and harder things which he hath promised and therefore both can and will accomplish a virgin h Strictly and properly so called The Iews that they may obscure this plain Text and weaken this Proof of the Truth of Christian Religion pretend that this Hebrew Word signifies a young woman and not a virgin But this corrupt Translation is easily confuted 1. Because this Word constantly signifies a virgin in all other places of Scripture where it is used which are Gen. 24. 43. compared with v. 15. Exod. 2. 8. Psal. 68. 25. Cant. 1. 3. 6. 8. To which may be added Prov. 30. 19. the way of a man with a maid or a virgin For though it be supposed that he did design and desire to corrupt her and afterwards did so yet she may well be called a virgin partly because he found her a Virgin and partly because she seemed and pretended to others to be such which made her more careful to use all possible Arts to preserve her Reputation and so made the discovery of her impure Conversation with the Man more difficult whereas the filthy Practices of Common Harlots are easily and vulgarly known 2. From the scope of this Place which is to confirm their Faith by a strange and prodigious Sign which surely could not be that a young Woman should conceive a Child but that a Virgin should conceive c. shall conceive and bear i Or rather bring fâ—…rth as it is rendred Mat. 1. 23. and as this Hebrew Word is used Gen. 16. 11. 1â—… â—…9 Iudg. 13. 5. a son and ‖ Or thou O virgin 〈◊〉 alâ—… call shall call k The Virgin last mentioned shall call Which is added as a further Evidence of her Virginity and that this Son had no Humane Father because the Right of Naming the Child which being a Sign of Dominion is primarily in
certainty of these Judgments and partly to awaken and affect the stupid Israelites who greatly needed it 20 The earth c The People of the Earth shall * Chap. 19. 14. reel to and fro like a drunkard d Shall be sorely perplexed and distressed not knowing whither to go nor what to do and shall be removed like a cottage e Or like a lodge in a Garden of which this Word is used Isa. 1. 8. which is soon taken down and set up in another place as occasion requires Or as others render it like a tent which is easily and commonly carried from place to place and the transgression thereof shall be heavy upon it f Those Sins which they formerly esteemed light and pleasant shall now be most burdensom and grievous to them because of the dreadful punishments which shall follow them and it shall fall and not rise again 21 And it shall come to pass in that day g Either when God shall punish the Apostatical Jews or about or after that time or in a time known to God for this Phrase is oft used indefinitely and without any respect to the time designed in the foregoing passages that the LORD shall †Heb. visit upon punish the host of the high ones that are on high h The proud and potent Enemies of God and of his People who possess the High-places of the Earth and the kings of the earth i Either 1. the great Monarchs of the World who now scorn and trample upon God's People or 2. the Princes and Rulers of Israel or Iudah for the Name of king is frequently given in Scripture unto mean and inferiour Rulers as Iudg. 1. 7. 1 Kings 20. 1 12. Psal. 119. 46. and elsewhere upon the earth 22 And they shall be gathered together k By God's special Providence in order to their punishment as the following Words shew And thus the unbelieving Iews were generally gathered together at Ierusalem to their Solemn Feast when Titus came and besieged and after some time took and destroyed them Which was a very remarkable Hand of God as 〈◊〉 and other Historians observed And I know nothing to the contrary but this very thing may be meant in this place it being confessed that divers Passages of this Chapter concern the times of the Messiah †Heb. with the gathering of prisoners as prisoners are gathered in the ‖ Or dungeon pit and shall be shut up in the prison l As Malefactors which are taken in several Places are usually brought to one common Prison where they are reserved in order to their Trial and Punishment and after many days shall they be ‖ Or found wanting visited m Either 1. in Judgment as visiting is oft used So the sence is After they have been punished with long Imprisonment and tormented with Expectation and Fear they shall be 〈◊〉 forth to receive coâ—…ign Punishment Or rather 2. 〈◊〉 Mercy And so the sence may be either 1. After the Jews shall have suffered many and grievous things from the Assyrians Chaldeans Persians and others at last their Messiah and Deliverer shall come into the World c. Or 2. After the Unbelieving and Apostate Jews shall have been shut up in Unbelief and in great Tribulations for many Ages together they shall be convinced of their Sin in crucifying their Messiah and brought home to God and Christ by true Repentance 23 Then the * Chap. 13. 10. Ezek. 32. 7. Joel 2. 31. 3. 15. moon shall be confounded and the sun ashamed n The sun and moon are here considered either 1. as they were abused to Idolatry for these two were most eminent Idols and most generally worshipped especially in those Eastern Countries Deut. 4. 19. 17. 3. Iob 31. 26. c. and so may be put for all Idols which were confounded by Christ at his coming as was foretold in Scripture and verified by the Testimony of Ancient yea even of Heathen Historians Or 2. as they were the most eminent and glorious Lights of the World and were oft used both in Scripture and other Authors to signifie the great Kings and Potentates and Glories of the World as hath been formerly noted and we shall have further occasion to remember So the sence is That all Earthly Powers and Glories should be obscured with the far greater Splendour of Christ the King of Kings at whose Feet even the Kings of the Earth shall fall down and worship as we shall see in other parts of this Prophecy when the LORD of hosts o The Messiah who though Man yet is also God and the Lord of Hosts and is so called Zech. 2. 8 11. shall reign in mount Zion and in Jerusalem p Shall come in the Flesh and set up his Kingdom first in Ierusalem and afterward in all other Nations and ‖ Or there shall be glory before his ancients before his ancients q Before his Ministers who are in some sort the Courtiers of this King of Glory as being continually attending upon him and enjoying his Presence and executing the Powers and Offices of his Kingdom and especially before his Apostles who were the Witnesses of his Divine Words and Works and particularly of his Resurrection and Ascension by which he entred upon his Kingdom and of the Exercise of his Royal Power in subduing both Jews and Gentiles to himself The Word ancient or elder is not a Name of Age but of Office as it is in very many Texts of Scripture And the ancients are here put Synechdochically for the whole Church in whose Name and for whose Service they act gloriously r Heb. in glory for that Preposition is very frequently understood CHAP. XXV O LORD thou art my God I will exalt thee I will praise thy Name a The Prophet reflecting upon those great and glorious Prophecies which he had delivered concerning the Destruction of his Enemies and the Protection and Deliverance of his People and the sending of the Messiah and the Establishment of his own Kingdom in spight of all opposition interrupteth the Course of his Prophecies and breaketh forth into a Solemn Celebration of all these wonderful Works for thou hast done wonderful things thy counsels of old are faithfulness and truth b Thy counsels from which all thy Works proceed and which thou hast from time to time revealed to thy Prophets and People which were of old being conceived from all Eternity and long since made known by thy Threatnings and Promises are true and firm and therefore shall certainly be accomplished 2 For thou hast made * Chap. 21. 9. 23. 13. of a city c Which is put collectively for cities He speaks of the Cities of strangers as the following Clause explains it or of Enemies of God and of his People And under the Name cities he comprehends their Countries and Kingdoms of which Cities are an eminent and
anger against the obstinate and implacable enemies of his Son and Gospel like a man of war he shall cry yea roar u As a Lyon doth upon his prey and as Souldiers do when they begin the battle he shall ‖ Or behave himself mightily prevail against his enemies 14. I have long time held my peace x I have for many ages suffered the Devil and his Servants Tyrants and Idolaters and Persecuters to prevail in the world to afflict my people and to hinder the entertainment of my Doctrine and Worship in the World I have been still and refrained my self now will I cry like a travailing woman y Now I will bring forth and accomplish that glorious work which I have long conceived in my mind I will destroy and †Heb. swallow or sup up devour at once x. z I will suddenly and utterly destroy the incorrigible enemies of my Truth and of my Sons Kingdom He alludes to those wild Beasts which open their mouths wide and devour all their prey at one morsel or at one time 15. I will make wast mountains and hills a Not dry and barren ones for these were wast already but such as are clothed with Grass and Herbs as the following words imply Which is to be understood Metaphorically of Gods destroying his most lofty and flourishing enemies who are oft compared in Scripture unto Mountains and Hills and dry up all their herbs and I will make the rivers islands and I will dry up the pools b I will remove all impediments out of the way which is expressed in the Prophetical dialect by drying up Euphrates that the way of the Kings of the East might be prepared Revel 16. 12. He seems to allude to that which God did in drying up first the Red Sea and then Iordan to give his people passage into Canaan And this exposition is confirmed by the following verse 16. And I will bring the blind c The Gentiles who were blind and were called so above ver 7. and in many other places of Scripture and were so accounted by the Iews by a way that they know not d By the way of truth which hitherto hath been hidden from them until by my Word and Spirit I revealed it to them I will lead them in paths that they have not known I will make darkness light before them and crooked things †Heb. unto straightness straight e I will take away all hinderances and give them all advantages and conveniences for their Journey I will direct them in the right way I will enlighten their dark minds and rectifie their perverse wills and affections These things will I do unto them and not forsake them f Until I have brought them with safety and comfort to the end of their journey 17. They shall be * Psal. 97. 7. Chap. 1. 29. 44. 11. 45. 16 turned back they shall be greatly ashamed that trust in graven images g This may be understood either 1. Of the Converted Gentiles who shall be turned back from their former sinful course and shall sincerely grieve and be ashamed that they did trust c. as the word may be rendred that they should ever be guilty of such wickedness and madness to Worship and Trust in Idols Or rather 2. Of those Gentiles who when their Brethren embraced the true God and Christ persisted obstinately in their Idolaâ—…rous courses who shall be confounded and destroyed For this phrase of being turned back is generally used in Scripture in a bad sence or of them who are overthrown or put to flight in battel as Psal. 9. 3. 35. 4. 70. 2 3. c. And the like I may say of being ashamed or confounded or put to shame especially where this Phrase is joyned with the other as it is in the two places of the Psalmes last quoted that say to the molten images Ye are our gods 18. Hear ye deaf and look ye blind that ye may see h O you whosoever you are whether Iews or Gentiles which shall resist this clear light and obstinately continue in your former errours attend diligently to my words and consider these mighty works of God 19. * Chap. 43. â—… Who is blind but my servant i But no People under Heaven are so blind as the Iews who call themselves my Servants and People who will not receive their Messiah though he be recommended to them with such evident and illustrious Signs and Miraculous works as force belief from the most unbelieving and obstinate Gentiles or deaf as my messenger k My Messengers the Singular number being put for the plural as it is commonly in Scripture that I sent who is blind as he that is prefect l The Priests and other Teachers whom I appointed to instruct my People in the right way and blind as the LORDS servant m As the most eminent Teachers and Rulers of the Iews whom he calleth Perfect either because it was their duty to know and teach the way and truth of God perfectly or rather Sarcastically because they pretended to great perfection and proudly called themselves Rabbies and Masters as our Saviour observed and despised the People as cursed and not knowing the Law Ioh. 7. 49. and dirided Christ for calling them blind Ioh. 9. 40. m Which title as it was given to the Iewish People in the first clause of the verse So here it seems to be given to the Priests because they were called and obliged to be the Lords Servants in a special and eminent manner 20 Seeing many things * Rom. 2. 2â—… but thou observest noâ—… opening the ears but he heareth not n Thou doâ—…t not seriously and impartially consider the plain word and the wonderful Works of God of which thiâ—…e ears and eyâ—…s have been witnesses which are abundantly sufficient for the Conviction of any considering man 21 The LORD is well pleased o To wit with you Or as this word is most commonly used hath a good will to you or to this People which may be understood out of the following verse as is very usual in sacred Scripture The meaning seems to be this Although thou art a wicked people that rebellest against the clearest light and therefore God might justly destroy thee suddenly yet he is very unwilling to do it and will patiently wait for thy repentance that he may be gracious unto thee * Chap. 59. 16. for his righteousness sake p Not for thy sake for thou deservest no such thing from him but for the glory of his own faithfulness in fulfilling that Promise and Covenant which he made with thy pious Progenitors for themselves and for their Seed he will magnifie the Law and make Or him it honourable q He will maintain the honour of his law and therefore is not forward to destroy you who profess Gods Law and the true Religion
meant by the Sons of Aliens which should be ready to discharge all Offices for the advanâ—…age of the Church feeding the Flocks viz. the Churches of Christ wiâ—…h the Word of God and should manage the whole work of God's Spiritual Husbandry therein see 1 Cor. 3. 6 7 8 9. Or by Strangers may be meant Members of the Church onely by an outward Profession even they shall be some way serviceable to her in ordinary and inferiour matters The Earth shall help the Woman Rev. 12. 16. 6 But ye shall be named the priests q For your part ye emphatically shall be as Priests Either 1. For 〈◊〉 as the Priests of old were plentifully provided for without their labour so shall you by the labour of Strangers Or 2. For Countenance you shall be every whereas greatly valued as the Priests were wont to be you shall be esteemed as Princes for so the word is often used the word Priest being applied not onely to the Sacred Function but to one that was of great note among the People and was supplied with all necessaries from others without any labour of his own Thus David's Sons were called Priests or Princes Or rather 3. For Priviledge the whole body of them shall now be as peculiar and as near to God as the Priests were formerly and shall be a Royal Priesthood 1 Pet. 2. 9. This is most certainly true of all the faithful under the Gospel hence they have also their Spiritual Sacrifices Rom. 12. 1. Heb. 13. 15 16. 1 Pet. 2. 5. * 1 Pet. 2. 5 9. Rev. 1. 6. 5. 10. of the LORD men shall call you the ministers of God * Chap. 60. 6 16. ye shall eat r It relates to the Riches of the Gentiles which did consist most in Flocks and Herds Or what you eat shall be purchased by the Riches of the Gentiles the riches of the Gentiles and in their glory shall ye boast s You shall exalt your selves or be renowned by others The LXX render it you shall be wonderful or to admiration or grow high by the access of that glory which they shall bring unto you viz. in Riches Parts Learning Chap. 60. 5 11. your selves 7. For your shame ye shall have double t See on Chap. 40. 2. Supple honour though you have been little accompted of among your Enemies yet now you shall be greatly in their esteem Zech. 9. 12. you shall have double damages and for confusion they shall rejoyce in their portion u viz. of honour that God will give them the same thing with the former or in their Inheritance which God shall restore to them and that either 1. For worth and value through God's blessing upon it Or 2. For room and space and that possibly by reason of the few that will return to inhabit there viz. onely a tenth part Chap. 6. 13. Or that which he shall give them out of their Enemies Land therefore x Or rather Because being rendred as a reason of their rejoycing because of the doubling of their portion in which sense it is taken Chap. 16. 14. in their Land they shall possess the double everlasting y Of long continuance here and everlasting hereafter or to be perpetually remembred on their Anniversary Festivals though this had its accomplishment in their return from Babylon yet was it most signally made good in that great change for the better which they should find in the Gospel-state in the enlargement of Christ's Kingdom and encrease of his People with whom they should ever rejoyce together joy shall be unto them 8 For I the LORD love judgment z q. d. They have suffered a great deal of hardship under their Enemies and I will do them Right for I love Justice in my self and in them that practise it Or he gives a reason why he will recompense those Strangers that did so freely minister to his People * Chap. 1. 13. I hate robbery a All things gotten by injustice though it be for Sacrifice As God will not accept of that which cost nothing so much less of that which is the Effect of Rapin and Oppression a foundation whereon most of our Abbies and Monasteries were built viz. to expiate some great Crimes And thus by making God a Receiver they did interpretatively make him a Confederate for burnt-offerings and I will ‖ Or recompense Heb. give Ezek. 7. 3. direct their work in truth b Either I will lead and guide them so that they shall do all things in sincerity they shall do good works and to good Ends they shall now love Truth and walk in Truth and serve him in Spirit and Truth Or I will reward them or I will make their work stable and firm Truth notes stability see the Notes on Chap. 16. 5. work being here put metonymically for the reward of work proportionably to their work and I will make an everlasting covenant c q. d. Though you have broken Covenant with me and I have seemed to forsake you in giving you up to Captivity yet I will renew my ancient Covenant made with your Fathers confirmed with the blood of Christ and it shall be everlasting never to be abrogated viz. it shall be continued in the Gentiles that shall come in your rooms that for breach of Covenant were broken off with them 9 And their seed shall be among the Gentiles d i. e. Eminently a promise of the encrease of the Church such shall be their prosperity and multiplying that they shall be known abroad by their great encrease or else the meaning is the Church shall have a seed of the Gentiles the borders of the Church shall be enlarged whereas it hath been confined as it were to one corner of the world now it shall remain in one Nation alone no more but shall fill all the Nations of the Earth and their off-spring among the People all that see them shall acknowledge them that they are the seed which the LORD hath blessed e They shall be known to be the seed of Abraham partly by their holy conversation and partly by their exceeding blessings it being the seed that the Lord had so often promised to bless There shall be such visible Characters of God's love to them of God's grace in them 10 I will greatly rejoyce f This by a Prosopopoeia is spoken in the Person of the Church wherein she doth thankfully acknowledge God's kindness to her in the forementioned promises expressed here in the greatness of her affection with reference both to her present deliverance from Babylon and to the happiness of her Gospel state in the LORD g Or because of the Lord or of the goodness of the Lord towards me an usual form of gratulation 1. Sam. 2. 1. and Hab. 3. 18. and Luk. 1. 47. or thus I will not rejoice so much in my deliverance as in the Lord. my soul shall be joyful in