therein i. e. among the people as an exhibition of Gods special presence among them who is said to be present where his Angels appear as oft they did among that people at the giving the Law in conducting them as by a cloud and in the supplying of their wants on special occasions V. 11. Those that published it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good news is certainly in the foeminine gender and so must belong to the women who were wont to celebrate victories or any kind of good news with singing and Musick Thus after the coming of Israel out of Egypt Exod. 15.20 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances and Miriam answered them sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea This therefore in all reason must be the literal notation of the verse and accordingly Gods giving the word is his affording those victories that matter of triumph and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Israelites and not as the Chaldee surmises the publishing the Law by Moses and Aaron but hath a farther completion in the resurrection of Christ All the difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the notion of the dative or the genitive case If in the genitive case then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred company great was the company of the women that thus sang as indeed all the women all the female quire or congregation solemnly came out and joyned in these songs of victory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an host is oft taken for the congregation or assembly in the service of God But it may also be in the dative and then the whole verse runs thus God gave the word to the female nuntios of the great army the men of Israel being the great army and the women the singers of their victories and thus the learned Castellio understands it Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis The Lord shall afford matter of triumphant song to the women the nuntios of the great army And thus the LXXII may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God shall give the word or matter to the women that Evangelize to or for the great army i. e. which supply the office of praecones thereto in proclaming their victories though 't is certain the Latine that render it virtute multa by much virtue did not thus understand it V. 12. Fly apace This v. 12. is most unhappily transformed both by the LXXII and vulgar Latine so that 't is not possible to make any tolerable sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex virtutum dilecti dilecti speciei domus dividere spolia The occasions of their misrendring are discernible For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugit they deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation or woman inhabitant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit they read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchritude which latter if it had been rendred in the nominative case the beauty of the house divideth the spoil it might have had some sense meaning by the beauty of the house the woman in it as the Syriack seems to have taken it But the Chaldee for the inhabitress of the house renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation of Israel V. 13. Pots What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is very uncertain The Jewish Arab as Solomon Jarchi also read it in that notion of limites bounds or ways or paths wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 5.16 which we there render sheepfolds but the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounds in the divisions of the way the Syriack and Arabick paths and ways and to this notion it is imputable that the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritances portions because mens portions of land or possessions were thus severed from other mens by such boundaries The same word we have again Gen. 49.14 where though we read couching between two burthens yet the Chaldee and Syriack accord in the former notion for ways and bounds and in that is there a fit character of Issachar as a merchant and trafficker in the world that he is as a strong ass lying down between the two ways as being weary with hard travail and able to go no farther And if thus it be rendred here it will be significant enough to express a woful forlorn condition to lye down betwixt the bounds i. e. in the high ways But it is here by most thought to signifie somewhat belonging to pots and may be very probably the same that the Arabs call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athaphi stones set in a chimny for the pot to rest on the pots being without legs Of these the Arabians had three and the third being commonly to them in the desert some fast piece of a rock or the like behind the pot as in a chimney the back of the chimney it self and that not looked on as distinct from the chimney the other two at the sides which were loose might fitly be here exprest in the dual number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the lying between these will betoken a very low squalid condition as in the ashes or amidst the soot and filth of the chimney And this I suppose the meaning of those that render it tripodes or chytropodes or uneini or cremathrae all belonging to this one end of setting pots over the fire which having no legs were thus upheld by this supply of stones or broken bricks on each side These two rendrings may seem somewhat distant and yet considering that the Termini or bounds in divisions of ways were but heaps of stones or broken bricks or rabbish the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies these may well signifie these supporters of the pots also in respect of the matter of them being such stones or broken bricks and accordingly the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used to render it is by Sionita rendred scobes brickbats and that is all one with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the usual change of ת into ש and both may well be as I conceive from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of contundere and confringere to break in pieces To this also the Chaldee here agree which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concussit or projeci◠broken bricks or rubbish that are thrown away From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is
Joseph and Benjamin to bless the people on the one and Reuben Gad Dan Asher Zabulon and Napthali on the other to curse six on one side and six on to'ther And being thus found so long before and so long after this time 't is the less to be doubted but it was practised now at the bringing of the Ark to Sion To which purpose 't is farther to be observed from Psal 48. written for the removal of the Arke and beginning with the solemn form Let God arise c. prescribed in the law for that occasion Num. 10.36 that the manner of this Procession is thus described v. 24. They see thy goings O God the goings of my God and King in the Sanctuary The singers went before the players on Instruments followed after amongst them were the Damsels playing upon the timbrels One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company or chorus of vocall Musick went before the Ark the other of Instrumental of all kinds followed it Whereon it follows Bless ye the Lord in the Congregations in the plural these two companies And then it cannot be improbable that as Neh. 12.40 So stood the two companies in the house of the Lord so here at the entry of the Ark into Sion these two chori should be drawn up at the gates on each side of it and so stand and the first be supposed to begin with the three first verses of this Psalm The earth is the Lords c. Who shall ascend c. to which the other answered in the three following He that hath clean hands c. Then the first resuming their turn in the seventh verse Lift up your heads c. the other answered in part of the eighth Who is the King of glory then the former answering The Lord strong and mighty the Lord mighty in battel The other resumes again Lift up your heads c. And then the first asking the question Who is c. the second concludes The Lord of hosts he is the King of Glory The Twenty Fifth PSALM A Psalm of David Paraphrase The Twenty Fifth Psalm composed by David in some time of distress is a divine mixture of Prayer for pardon of sin and deliverance from evil and also of meditation of Gods gracious dealings with his servants 1. Unto thee O Lord do I lift up my soul Paraphrase 1. O Lord I have none but thee to whom to address my prayers in times of distress to thee therefore I come with the tribute of an humble heart the offering of a devout soul be thou pleased to accept it from me 2. O my God I trust in thee let me not be ashamed let not mine enemies triumph over me Paraphrase 2. In thee O my gracious God do I repose all my confidence O let me not be left destitute or forsaken by thee let not my adversaries have occasion to rejoyce and deride me as one that have been disappointed or frustrated in my dependences on thee 3. Yea let none that wait on thee be ashamed let them be ashamed that transgress without cause Paraphrase 3. Yea let all those that rely and depend on thee be constantly owned by thee let not any man that hath reposed his whole trust in thee find himself disappointed Let that be the fate of treacherous perfidious persons those that rely on their own ungodly policies let them miscarry and be disappointed of their hopes and so appear ridiculous among men The only way that may most probably work reformation in them Psal 83.16 4. Shew me thy wayes O Lord teach me thy paths Paraphrase 4. O Lord be thou pleased by thy special grace to direct me in the performance of all that may be acceptable in thy sight 5. Lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day Paraphrase 5. Preserve me from all straying and wandring out of the right way On thee I depend for this and every minute look up to thee for the directions and support of thy good spirit 6. Remember O Lord thy tender mercies and thy loving kindness for they have been ever of old Paraphrase 6. Lord thou hast allwayes abounded to thy servants in compassion and bounty relieved the distrest and plentifully supplyed all wants to those that have addrest their prayers to thee Be thou pleased at this time thus in mercy to deal with me 7. Remember not the sins of my youth nor my transgressions According to thy mercy remember me for thy goodness sake O Lord. Paraphrase 7. Lord the sins of my younger dayes are many the breaches innumerable wherewith I have ignorantly or foolishly for want of knowledge or consideration offended against thee Lay them not I beseech thee to my charge but of thine own free mercy and compassion to a wretched sinner be thou pleased to be reconciled to me O Lord. 8. Good and upright is the Lord therefore will he teach sinners in the way Paraphrase 8. It is an act of the great purity and justice and rectitude of God to direct and assist toward the wayes of virtue all those that are by error and weakness fallen away and departed from it and timely to reduce them to good life 9. The meek will he guide in judgment and the meek will he teach his way Paraphrase 9. Those that are truly humbled before him for their sins and failings and de voutly address to him for pardon and grace he will never fall to allow them his assistance and direction in the wayes of virtue 10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his testimonies Paraphrase 10. God will never fail either in mercy or fidelity any man that walks diligently and industriously in obedience to him The pardon and the grace that he hath promised to such the pardon of all their frailties and the donation of sufficient strength to support their weakness shall never fall to be performed to them that remain thus faithful to him 11. For thy names sake O Lord pardon my iniquity for it is great Paraphrase 11. I have many wayes greatly sinned against thee and have no ground of hope for mercy but only from thy free abundant pardon which I know exceedeth my sins and for which I am the more abundantly qualified by how much my state is more sadly miserable without the interposition of this mercy On that only account therefore of thy free pardon to the greatest so they be truly penitent sinners I beseech thee to be reconciled unto me who unfeignedly repent and return to thee 12. What man is he that feareth the Lord Him shall he teach in the way that he shall chuse Paraphrase 12. Where the fear of God is planted truly in the heart there God will not fall of his directions and illuminations but will certainly afford him knowledge what will be acceptable in his fight 13. His soul shall dwell at ease and his seed shall inherit
foundation of claim in Gods own words and then he makes use of this priviledge immediately answers the invitation in the very words wherein 't was made Thy face Lord will I seek This Castellio hath paraphrastically exprest sic animo cogito velle te tuum quaeri conspectum tuum conspectum Jova quaero I thus think in my mind that thou wouldst have thy face sought Thy face Lord I seek The Jewish-Arab hath here another construction making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face to govern and not be governed by the verb thus My heart said of thee O my face seek him because saith he the other members are at the command of the heart to do what that bids therefore will I seek the light of thy countenance O Lord. V. 12. Such as breathe cruelty For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathers or speakers of injury or rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying injury or rapine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity hath lied to or against it self and the Latine and Aethiopick and in effect the Arabick follow them How they came thus to vary from the original is not easie to resolve what is most probable may be briefly noted Near unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laqueus from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare One of these the LXXII may have mistaken for the other So the learned Schindler supposeth them to have done Isai 42.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders all the young men have been puft at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive to be rendered in the praeter tense To this the Chaldee paraphrase seems to accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were covered with shame or confusion but the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare in their recesses where as they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret chamber frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare And herein the sense favours them there and our translation hath followed them And if as there so here they deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for iniquity in the nominative case they might thus by periphrasis express its being insnared by its lying against it self V. 13. I had fainted In the Hebrew there is an aposiopesis a figure of elegance purposely breaking off in the midst of the speech yet so as every man can foresee what kind of conclusion should follow if he did not purposely divert to the contrary As Neptune in Virgil Hes ego the beginning of a threat but then artificially breaking off into an exhortation to prevent it sed motos prastat componere fluctus but 't is your best way to quiet the waves so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except or unless I had believed to see the goodness of the Lord in the land of the living The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe to see and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believed that I should see and so the Latine c. not at all rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless nor taking notice of the figure or manner of speech the abrupt breaking off in the midst But the Chaldee reads just as the Hebrew doth and thinks not fit to supply what is wanting but leaves it in suspence And so sure that is the fullest way of rendring it that so the figure may be discernible which consisting wholly in the breaking off or concealing somewhat is lost if the sense be made perfect by addition of any other words The only difficulty is what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of lives or of the living And the answer will be brief that though the phrase may very fitly denote where the context requires it the future age whether as that denotes the age of the Messias or the life eternal after the end of this and though there is no cause of doubt but that David believed both these yet it being the matter of the whole Psalm to express his confidence that God would not now leave him in his present distress but deliver him out of his enemies hands and return him home in safety and peace in all reason that is to be deemed the meaning of it here also as the land of the living oft signifies a prosperous life in this world but this not excluding but including also his hopes of the other which much added to his support also V. 14. Shall strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred he shall strengthen and may so be applied to God by way of promise that he shall strengthen his heart that waits on him But yet it is also to be remembred that the Hebrews do oft use to confound conjugations and use the active in the third person to denote the passive in some other person Thou fool this night shall they take thy soul from thee i. e. thy soul shall be taken away So 2 Sam. 24.1 And he moved David i. e. David was moved see examples in note on Luk. 16. b. and then so it may well be here be of good courage and he shall strengthen thy heart i. e. to continue the construction with the antecedents and consequents let thy heart be strengthened all the imperative wait on or expect the Lord. And thus all the antient Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthen thy heart say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your heart be strengthened say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine confortetur and the Arabick so also only reading it my heart in stead of your reading the whole verse accordingly I hope So Psal 31.24 and thus in both places the Jewish-Arabick Translator renders it The Twenty Eighth PSALM A Psalm of David Paraphrase The Twenty Eighth Psalm was composed by David in time of his distress and is a fiducial prayer for deliverance 1. Unto thee will I cry O Lord my rock be not silent to me left if thou be silent to me I become like them that go down into the pit Paraphrase 1. O Lord I have no strength or power to defend my self but that which wholly descends from thee To thee therefore I make my humble and most importunate address be thou pleased to hear and answer it gratiously lest whilst I call to thee and am neglected by thee my enemies begin to insult and account of me as of a destitute lost person 2. Hear the voice of my supplications when I cry unto thee when I lift up my hands toward thy holy oracle Paraphrase 2. Lord answer my petitions
repetition of his judgments for so many years or in so many forms frequently varied but still lying heavy upon us makes this a seasonable fear 11. I will remember the works of the Lord surely I will remember thy wondrous works 12. I will meditate also of thy works and talk of thy doings Paraphrase 11 12. But I soon answered and silenced these my melancholy infidel reasonings and opposed unto them the acts the many illustrious miraculous acts of God in bringing us out of Egypt possessing us of Canaan subduing all our neighbouring enemies c. infallible evidences both of his power and fidelity to all that depend on him and resolved more reasonably to stay and support my self with the meditation and solemn reflection on these by his former dealings inviting the continuance of them and raising to my self confident presages of his future mercies 13. Thy way O God is in the sanctuary who is so great a God as our God Paraphrase 13. And upon an intire survey of all I am forced to acknowledge that all Gods dealings are most just and holy he never fails the least in the performance of his promises but on the contrary hath magnified his power as well as justice and fidelity in a most illustrious manner in all his dealings with his people 14. Thou art the God that doest wonders thou hast declared thy strength among the people 15. Thou hast with thine arm redeemed thy people the sons of Jacob and Joseph Selah Paraphrase 14 15. When thou rescuedst thy people of Israel out of the bondage of Egypt the posterity of Joseph all begotten there and all the rest of the seed of Jacob which came to Egypt to Joseph and were at first kindly treated by the King but after a while opprest and tryannically inslaved thou didst it in a most mighty miraculous dreadful manner so as convinced the very obdurate heathens of thy power and vengeance upon them 16. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Paraphrase 16. And when the Israelites by thy conduct came to the sea side the very 〈◊〉 that untamed body was restrained by thee and as in a frightful dread of thy majesty fled from before them gave them leave to pass as on dry ground through the chanel of it 17. The clouds poured out water the sky sent out a sound thine arrows also went abroad 18. The voice of thy thunder was in the heavens the lightnings lightned the world the earth trembled and shook Paraphrase 17 18. And on the other side the Lord sent out his judgments upon the Egyptians lookt unto their host through the pillar of fire and cloud and troubled them Exod. 14.24 by which was intimated the tempestuous rain and thunder resounding in the air and sending out shafts or sharp stones and again thunders in the clouds and lightning flashing in their eyes to the disturbing them extreamly 19. Thy way is in the sea and thy paths in the great waters and thy footsteps are not known Paraphrase 19. And thus whilst thy people were conducted and carried safe by thee through the midst of the red sea the Egyptians were in no wise able to follow them but were all first disordered and restrained in the speed of their march God took off their chariot wheels that they drave them heavily Exod. 14.25 and soon after by Moses's stretching out his hand swallowed up and destroyed by the sea returning upon them v. 26. and so thy works of providence in preserving some whilst by the same means thou destroyest others most undiscernible and inscrutable 20. Thou leddest thy people like a flock by the hand of Moses and Aaron Paraphrase 20. And in sum thy care over thy people and thy conduct by the hand of Moses and Aaron hath been experimented to be like that of the most watchful and skilful shepherd over a flock securing them from all assaults or violence of their enemies And thy dealings with them there are a full security to us now if we continue our faithful dependence on thee that thou art both able and ready to relieve and rescue us out of the greatest captivities and most present dangers Annotations on Psalm LXXVII V. 2. My sore ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretraxit extendit se being here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand will most probably be rendred was stretched out or stretched it self and to that best agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remitted not gave not over fell not down from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissum esse 'T is true when it is joyned with any fluid thing it signifies to flow or run about as of water tears wine or blood but here with the hand if that be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stretching out is the most proper notion of it and though the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against him yet they have sufficiently exprest the sense and restrained it to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sought him with my hands by night toward him The Chaldee having taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self and given it a paraphrase remote enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy rested upon me from one use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of God for the Spirit of God 2 King 3.15 do also paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the eye dropping of tears but the Syriack reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand convert it to another matter 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many things besides an hand particularly a stroke or hurt or wound that befalls any but this sure respecting him that strikes or inflicts it whose hand or stroke it is said to be not his who is striken by it So Deut. 32.36 where their hand is thus interpreted by the Chaldee 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stroke of the hater and Exod. 24.11 where the not laying the hand is by the Chaldee rendred not hurting and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand or hurt is not there applied to the patients but to the agent God And Abu Walid who renders it here a wound or stroke in respect to the sufferer mentions it as a distinct signification from what it hath in other places And so still it is most reasonable to understand it in the ordinary sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the extending holding out or up the hand by which prayer is fitly exprest whereof that is the solemn gesture V. 3. And was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonuit fremuit cannot better be rendred than by
to the heart is here critically to be observed The word primarily signifies to dilate and the dilatation of the heart is the constant effect of joy as the contraction is of sorrow Isa 60.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy heart shall be dilated i. e. rejoyce as being delivered from distress or fear foregoing Accordingly God 's inlarging the heart here is rejoycing it making it glad This he doth by the comforts of a good conscience that joy in the Holy Ghost the great pleasure that results from the practice of pious duties the transporting delights and joys of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious yoke when by his grace we come to the experience of it This the Chaldee and LXXII have literally exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast dilated my heart but the Syriack more clearly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce thou hast exhilerated or made me glad Which rendring being in all probability the most commodious to the place it will be fit to follow them also in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not when as we reade from the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because or seeing that for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because This being not onely the season but the motive of all others most powerfull and ingaging to expedite running the way of God's commandments the alacrious performance of all duty because the performance of it is matter of such experimental delight and joy to them that are exercised therein V. 33. Vnto the end The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an end so it signifies a reward So Psal 19.11 in the keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great reward the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution And so in this Psalm v. 112. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of return to the rejoycing of his heart which his testimonies yielded v. 111. And so Aben Ezra understands it here and so the Interlinear reading mercede by way of reward or return and so being oft turned into a preposition rendred propter for it still retains this notion by way of return or reward see Isa v. 23. Gen. 22.18 And so the sense will best bear Teach me and I will observe it by way of return or reward or gratitude to thee God's mercy in teaching being in all reason to be rewarded or answered by our observing and taking exact care of what he teaches Or else by analogy with Ps 19.11 where the keeping his commandments brings great reward with it it may here be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the preposition ל for the reward meaning the present joy of it v. 32. not excluding the future Crown The Chaldee here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end as ver 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end and so Abu Walid and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether The Syriack wholly omit it here but v. 112. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmly or certainly or in truth i. e. sincerely which as it is more agreeable to that place than the Chaldee to the end which cannot probably follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so it would as fitly agree with this place I shall observe it sincerely or firmly But of this there is no example nor ground in the origination of the word which is evidently used for reward Psal 19. but not so evidently for either an end unless as it is used for the heel the last part of the body in relation to which the Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta vestigium or è vestigio instantly without delay as if his keeping it should follow on the heels as it were of his being taught it or else for truth and firmness And therefore still that of reward or return to God is the most allowable rendring of it here and v. 112. V. 35. Make me to go The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or tread or walk is to lead or direct or conduct in any journey So Psal 25.9 we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall guide and 107.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he led them And so the LXXII rightly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lead me direct me conduct me and the Latin deduce lead V. 38. Who is devoted to thy fear It is uncertain how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred because uncertain to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates whether to thy word or to thy servant The Syriack joyns it with the latter thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worships or fears thee But the Chaldee joyns it with thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to the fearing or which concerns the fearing thee So the LXXII leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as redundant reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fear of thee And to this the Hebrew position of the words inclines stablish to thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to the fearing thee and remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is one of the appellations of God's Commandments those we know immediately tend to the fear of God The Jewish Arab reads it Make good to thy servant thy saying which is to the people of thy fear or those that fear thee But Aben Ezra Every decree of thine which may bring me to thy fear V. 48. My hands also will I lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the palms or hands is a phrase of various use 1. for praying Psal 28.2 When I cry unto thee when I lift up my hands toward thy holy oracle Lam. 2.19 Lift up thy hands toward heaven Hab. 3.10 the deep uttered his voice and lift up his hands from whence the Apostle hath the phrase of lifting up holy hands 1 Tim. 2.8 and so ad sidera palmas in the poets 2. for blessing others Lev. 9.22 Aaron lift up his hands toward the people and blessed them or for praising and blessing God Psal 134.2 lift up your hands and praise the Lord and Psal 22.4 I will bless thee I will lift up my hands 3. for swearing Gen. 14.22 I have lift up my hand to the Lord i. e. sworn Exod. 6.8 I lifted up my hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I sware to give it to Abraham Ezek. 36.7 I have lifted up my hand i. e. sworn surely c. so Rev. 10.5 the Angel lifted up his hand to heaven and sware so Deut. 32.40 of God I lift up my hand to heaven and say I live for ever a form of God's swearing Psal 106.26 He lifted up his hand against them to overthrow them in the wilderness i. e. he sware they should not enter into his rest see note g on
A PARAPHRASE AND ANNOTATIONS UPON THE BOOKS OF THE PSALMS A PARAPHRASE AND ANNOTATIONS Upon the BOOKS of the PSALMS Briefly Explaining the Difficulties thereof ALSO A Paraphrase Annotations On the Ten First Chapters of the PROVERBS The Second Edition Corrected and Amended By H. HAMMOND D. D. LONDON Printed by T. Newcomb and M. Flesher for Richard Royston Bookseller to the Kings most Sacred Majesty at the Angel in Amen-Corner and Richard Davis Bookseller in Oxford Anno Dom. MDCLXXXIII A PREFACE Concerning the Duty Practice and constant Vsage of Psalmody in the Church The Benefits thereof The Design of this Work The Literal and Prophetical Senses The Helps toward the Indagation of each The Interpreters especially the Greek The Spirit and Affections of Psalmodists 1. THE Duty and Benefits of Psalmody and the many Excellencies of these Divine inspired Books cannot fitly be set out by any lower Hand than that which first wrote them 2. For the former of these we are sufficiently provided from this Treasury Psal 33.1 Praise this of Psalmody vers 2. is comely for the upright Psal 92.1 2 3. It is a good thing to give thanks to sing praises to shew forth thy loving kindness and thy faithfulness upon the Psaltery with a solemn sound 135.3 Praise the Lord for the Lord is good sing praises to his Name for it is pleasant 81.1 2 3 4 5. Sing aloud Take a Psalm Blow up the Trumpet For this was a Statute for Israel and a Law of the God of Jacob. This he ordeined in Joseph for a Testimony when he went out through the Land of Egypt and very frequently elsewhere And the sum of the Testimonies is that as it is the principal thing we know of the Joys of Heaven that we shall most ardently love and praise God there and devoutly contend with the holy Angels his supreme Ministers in sounding forth the adorable Excellencies of our Creator Redeemer and Sanctifier so we are obliged by our holy calling and our own many great Interests to take some Antepast of those Coelestial Joys in this lower Kingdom of Heaven and to spend no unconsiderable part of our present Lives in this most blessed and holy Imployment wherein also those Angels which shall then be our Praecentors are here pleased to follow and attend our Motions and invisibly to assist in those Quires where they can find meet Company the Hearts pure and whole Hearts the Spirits and inflamed Affections and Voices of Psalmodists 3. As for the latter it is no otherwise to be fetcht from hence than as the Light commends Beauty to every Eye and as the Matter it self speaketh this Type of Christ the Psalmist having transcrib'd this part of his Character that he hath not thought fit to testifie of himself any otherwise than the works which he did bare witness of him For this therefore we must appeal to Foreign Testimonies and therein not so much to the diffused Panegyricks which have been largely bestowed on this holy Book by many of the Antient Fathers of the Church as to the Offices of all Churches Jewish nay Mahometane as well as Christian and the more private practices of Holy Men in all Ages 4. For the practice of the Jewish Church we have 1 Chron. 15.16 where the Levites are appointed to be Singers with Instruments of Musick Psalteries and Harps and Cymbals sounding by lifting up the voice with joy and to record and to thank and to praise the Lord God of Israel chap. 16.4 And being thus prepared for the office David delivered this Psalm to thank the Lord into the hand of Asaph and his Brethren vers 7. Give thanks unto the Lord in the words of Psal 105.1 And this not only upon an extraordinary occasion to solemnize the carrying up of the Ark but to stand every morning to thank and praise the Lord and also every evening chap. 23.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to or at every offering up so the LXXII rightly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all that is offered of burnt-sacrifices to the Lord in the Sabbaths in the New-moons and on the feast days vers 31. And thereto the recital of their practice accords Ecclus. 50.15 16 18. He poured out the sweet-smelling savour Then shouted the Sons of Aaron and sounded the Silver Trumpets and made a great noise to be heard for a remembrance The Singers also sang praises with their voices with great variety of sounds was there made sweet Melody So again 2 Chron. 5.12 the Levites arrayed in white Linen having Cymbals and Psalteries and Harps stood at the East end of the Altar and with them an hundred and twenty Priests sounding with Trumpets And as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord and when they lift up their voice with the Trumpets and Cymbals and Instruments of Musick saying For he is good for his mercy endureth for ever in the words of this Psalmist so often repeated then in token of God's acceptation and approbation the House was filled with a Cloud vers 13. the Glory of the Lord had filled the House of God vers 14. 5. This old Copy of the Jews is at once transcribed and confirmed and recommended to all the World by the signal practice of Christ himself in his great Reformation 6. Beside his many incidental Reflections on this Book of Psalms to prove his Doctrine and give account of himself Luk. 20.42 and 24.44 Matth. 16.27.21.16.25.41 and 26.23 Joh. 10 34.15.25 and 17.12 two signal instances are recorded for us the one at the Institution of the Eucharist Matth. 26.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung a Psalm closed the whole action with a Hymn and so went out 7. That this their singing was the recitation of the Paschal Hymn or great Hallelujah Psal 114. and the four subsequent is not exprest by the Evangelist yet is much more probable than the contrary opinion of those that conceive it was a new Hymn of Christ's effusion possibly the same which is recorded Joh. 17. wherein it cannot be believed that the Disciples had their parts as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must conclude they had in the singing this Hymn or Hymns 'T is evident our Saviour chose to retein much more of the Jewish Customs than that of the Paschal Psalm amounts to 8. The other instance was that upon the Cross being now at the pouring out of his Peace-offering Matth. 27.46 About the ninth hour the hour of Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lift up his voice like a Levites Trumpet resounded with a loud voice Eli Eli Lamma Sabachthani the express words in the Syriack reading of the beginning of the 22 Psal How much more of that or of the insuing Psalms he recited the Text advertiseth us no farther than that he concluded with the words of the 31. v 5. So St. Luke tells us Chap. 23.46 And
shall have a far distant fate from that which belongs to the righteous 6. For the Lord knoweth the way of the righteous but the way of the ungodly shall perish Paraphrase 6. For the Lord sees and beholds with mercy and according to the gracious tenour of the Evangelical Covenant approves and finally rewards all the good purposes and performances of the godly his humble obedient penitent faithful servants but for others such as go on impenitently and unreformed on whom all his wise and compassionate and powerful methods have yet wrought no change they shall all be severely adjudged by him The course of sin wherein now they go on presumptuously and obstinately doth at the present most directly tend and shall at the last most certainly bring them to eternal irremediable destruction And all his long-suffering and abundant mercy shall not then stand them in any stead to put off or abate their torments Annotations on Psal I. V. 1. Counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit advising or asking counsel vulgarly signifies the result of the Consultation the way whether good or bad which is taken up on that deliberation and agreeably the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way the Arabick the Sentence or resolution or determination consequent to the consultation In this notion we find it Psal xiv 6 The counsel of the poor i. e. the way and course viz. of piety which he adheres to and Psal cvi 13 Gods counsel is to be interpreted by his works preceding in that Verse viz. that which he purposed to do for them as Psal cvii. 11 it must receive its signification from the context which mentions not works but words there and so notes the precepts or commands of God and accordingly this same word is once rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work Job xxi 16 and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way or course of life which any man takes to good or bad Psal lxxxi 12 And so it must needs signifie here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking may agree with it which noteth the following or going on in any course that others have traced before us V. 1. Seat Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedit literally denotes sitting and so must be rendred 1 King x. 5 and 2 Chron. ix 4 the sitting of his servants and Psal cxxxix 2 my down-sitting and so Lam. iii. 63 where yet the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seat or chair or place of sitting as here and in most other places And if that be the acception of the word here then it notes the quiet repose and security and presumption of the sinner without any regrets or disturbances in his course or yet further as a chair is a seat of dignity in a School or Synagogue or Sanhedrim a teaching or instructing of others in the course as a Doctor or Professor of impiety Beside this it signifies also an assembly or consessus so called because many meeting together in consultation the posture of sitting is there generally used as most commodious So Psal cvii. 32 we fitly render it the assembly of the Elders And thus the interlinear here read in consessu in the assembly and the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the society or congregation for so that Noun signifies among them and is by some Learned men thought to signifie in that one place where it is used in the Bible Psal lv 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventiu congregationis a whirlwind or associated wind and then it must note associating with this sort of Atheistical Scoffers and so the Arabick evidently understood it rendring it without any mention of chair or seat and hath not sate with the scorners These two senses of the word having so reasonable pretensions to it I have therefore retained both of them in the Paraphrase thereby to secure the Reader of the full importance of it V. 3. Rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit literally signifies divisions and may refer to the customs of conveying water to orchards or gardens A mention of it we have in Deut. xi 10 where of the land of Aegypt 't is said Thou wateredst it with thy foot as a garden of herbs where the vulgar reads by way of Paraphrase in bortorum morem aquae ducuntur irriguae after the manner of Gardens the Syriack adds which want watering the waters are lead or brought to water it or literally by thy foot i. e. by digging the work of the foot thou broughtest water in trenches for the watering of it For thus in Aegypt where they wanted rain they did to all quarters distribute the overflowings of Nilus by cutting of trenches or ditches called commata and diacopi saith Hieron Magius i. e. cuts or divisions here To this custom and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a reference Prov. xxi 1 The Kings heart is in the hands of the Lord we read as the rivers of waters the interlinear hath pelagi the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained giving us farther to observe that the Greek and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pelagus used for the Sea hath this origination the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streams but the vulgar literally divisions divisions of waters i. e. as the waters that the Gardiners bring by cutts either from springs or rivers to their gardens are by them lead at pleasure backward or forward this way or that way diverted or stopt or applied in a greater or less plenty to this or that tree as they direct it so is the heart of the King in Gods disposal and accordingly it follows he turneth it whither he will And this acceptation of the word is most commodious for this place also speaking of a fruit tree that flourisheth exceedingly for such are said to be planted in a watered garden Isai lviii 11 and so are fat as there it is said likely to become very fruitful by that means And to that incline the LXXII reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick and Aethiopick and Vulgar Latine all to the same sense decursus the passages or runnings along of the waters V. 3. Wither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruit growing dry or withering may literally thus be rendred But almost all the ancient Interpreters and Paraphrasts render it by the notion of falling the Targum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not fall and so Isai i. 30 xxxiv 4 xl 7 and the interlinear non decidet the vulgar non defluunt the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all so concordant in the same sense of falling that learned men think they either read or had an eye to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit But the decision is more clear from the the Vulgar metonymy of the cause or antecedent being set to note
behold my condition give me for lost thinking that God himself either is not able or willing to restore me to my Kingdom again 3. But thou O Lord art a shield for me my glory and the lifter up of mine head Paraphrase 3. But thou art an Omnipotent God and hast engaged thy self for my support abundantly able to guard me from all dangers to rescue and exalt me in this my seeming forlorn condition and to restore me in thy good time to my throne again and this thou hast by thy promise assured me that thou wilt do In thee therefore is my trust and my chearful steady unshaken confidence 4. I cried unto the Lord with my voice and he heard me out of his holy hill Paraphrase 4. Whensoever I have yet been in any distress my addresses have been constant unto the Lord and my prayers fervently sent up to him And out of heaven in an eminent manner hath he relieved me interposing his gracious hand and peculiar presence such as is mystically exhibited in the Ark which is placed in Zion Gods Mount so called or his holy place Psal 2.6 5. I laid me down and slept I awaked for the Lord sustained me Paraphrase 5. Whether I slept or waked I had no reason to doubt or fear for his sacred aid and protection was ever over me effectual to my safety Of a mystical sense here applied to Christs resurrection See August de Civitate Dei Lib. 17. Cap. 18. 6. I will not be afraid of ten thousands of people that have set themselves against me round about Paraphrase 6. The many experiments of this heavenly guard are ground of all courage and assurance to me that how great soever the number already is or ever shall advance to how industrious and diligent soever they are in their pursuits how close soever they may besiege and encompass me thou wilt yet secure and deliver me out of their hand 7. Arise O Lord save me O my God for thou hast smitten all mine enemies upon the cheek-bone thou hast broken the teeth of the ungodly Paraphrase 7. O let thy power interpose and check and over-rule their power let thy fatherly mercy and fidelity so often experimented by me in the persecutions of Saul and assaults of the Philistims c. work this farther deliverance for me For thus thou hast hitherto dealt with all my assailants thou hast returned them with loss and shame their strongest forces and keenest designs have been constantly discomfited by thee 8. Salvation belongeth unto the Lord thy blessing is upon thy people Paraphrase 8. All deliverance proceeds and cometh out from thee O Lord thou art the author of every good thing to those that cleave fast to thee in faithful persevering obedience and dependance on thee Annotations on Psal III. A Psalm The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used of this and many other Psalms cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth cutting off and metaphorically singing either with the voice or instruments or both Psalmi dicuntur qui cantantur ad Psalterium quo usus David 1 Chron. 15. saith S. Augustine By this name are called those that are sung to the Psaltery which David used 1 Chron. 15. Of the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm and its difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymns and songs see Annotat. on Ephes 5.3 But it seems not here to be taken in any narrow strict notion but to be a word of a very comprehensive latitude neither appropriated to any part of composition or species of Musick For indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack and Arabick is generally used for Musick and so also for feasting and dancing at which Musick was used and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minstrels Matth. 9.23 are by the Syriack stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Musical Instrument and all the sorts of them and not only the Psaltery which are carefully reckoned up Dan. 3.5 are there contained under that stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruments of Musick And so the Talmudists though they distinguish exactly betwixt Instrumental and Vocal Musick yet make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generical name to both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocal or oral Musick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumental Musick Proportionably the Arabick and Syriack inscribe all the Psalms through the Book by this stile And the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general comprehensive word used for singing lauding praising without any relation to either the composition or Musick Now in this Book of Psalms there is this variety sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used alone as here and in many other places sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or canticle is added to it as Psal 30.1 and in seven others sometimes it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song going before it as Psal 48.1 and in four more And of these several complications S. Hilary in his Prologue on the Psalms hath thus exprest his sense Psalmus est cum cessante voce pulsus tantum organi 1. A Psalm is when the voice ceasing the sound only of the Instrument is heard 2. A Canticle is when the quire of Singers using their liberty and not observing the Instrument sing with loud voices 3. A Canticle of Psalm when the Instrument going before the voice of the quire follows to the same tune 4. And 4. A Psalm of Canticle when the quire of voices going foremost the Instruments follow and observe them And answerable to these four kinds of Musick are saith he the Titles of the Psalms And this interpretation is mentioned by S. Augustine on Psal 67. with an acutioribus ociosioribus relinquimus We leave it to those that are more acute and have more leisure and nescio utrum possit ista differentia demonstrari I know not whether this difference can be demonstrated It is therefore more probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was resolved to be taken in the wider and more comprehensive sense so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also and without this niceness of critical or curious observation all these four words and phrases Psalm and Canticle Psalm of Canticle and Canticle of Psalm be used promiscuously for the very same thing according to the account frequent with Kimchi that the same thing is exprest in two words by the figure very ordinary in the Hebrew idiom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accordingly the Chaldee sometimes read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 48.1 A Song and Praise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 77.1 A Praise and Song i. e. a Psalm of benediction and praise to God and so the LXXII also sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Song of Psalm sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of song and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Songs Psalm All sure to signifie the same
it is ordinary one sort of voices succeeding where the other ends and so dividing it betwixt them taking it up one from the other the Tenor from the Trebble and the like That in this notion the LXXII understood it is probable by their rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inheritor i. e. for that kind of Musick that inherits or takes up successively one part of the quire from the other and so the Latine and Arabick and Aethiopick all which must be conceived to have rendred the phrase intelligibly and yet 't will be hard to assign any other sense of their rendring pro eâ quae haereditatem consequitur and de haereditate save this And then the Chaldee's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sung on or by the Quires agrees very well with it also one part of the Quire singing one verse the other another and so succeeding and taking up one from the other and dividing it betwixt them which is the obvious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so this notion seems to agree to the sense of all the Antient Translators But 't is yet most probable which Kimchi hath resolved on Psal 3. that Nechiloth was the name of a tune and then 't is as probable that this tune took its name from Heritage or somewhat of that kind in the song that was first set to that tune and so all the Antient rendrings will be salved by that means V. 1. Meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemuit sonuit regularly signifies sighing or cry not a loud sonorus voice but such as complaints are made in so Isa 38.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mourned the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sighed as a dove and so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry and so the Latine and Aethiopick and Arabick And though it signifie also Metaphorically the speech not of the mouth but of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome not the lifting up of the voice but the disposition of the mind as when God said to Moses Why cryest thou unto me when he said nothing and so is most frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meditate yet when it is so rendred it is oft in the sence of speaking as Psal 35.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue shall meditate we rightly render it speak of righteousness and so Psal 37.30 the mouth of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall meditate certainly that is shall speak wisdom So Psal 71.24 Prov. 8.7 Isa 38.14.59.3.13 and elsewhere 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Psal 115.7 and even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cry or roare as a Lyon doth Isa 31.4 and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or melody both of them sounds uttered and not kept in the mind And to this agrees the Chaldee also rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in the notion of desire or of fremitus of making a noise both which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Chaldee V. 4. Dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peregrinatus est is best rendred sojourn or make a short abode From hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guest or stranger which the Greek have transform'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it belongs to a Proselyte one of any Heathen Nation that lived among the Jews Of these some renounced Idolatry and undertook the seven Precepts of the sons of Adam and Noah and these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers or proselytes of the gate and such might live amongst them others undertook their whole Law and were Proselytes of righteousness And to these Rules of not admitting any strangers but on one of these conditions the Psalmist seems here to refer The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one in effect with an Heathen Idolater and therefore as such an one must not dwell or sojourn among the Jews the Captive Slave if after a years abode he renounce not his Idolatry was to be slain so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked man shall not sojourn with thee shall be so far from being favoured by thee that he shall not be allowed the least abode in thy presence V. 5. Thy way The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendered thy way before my face yet the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my way before thy face and thence some learned Men are perswaded that they read otherwise than we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is more reasonable to believe that they did thus by way of periphrasis not literal rendring endeavour to express the meaning of it it being the prime aime of that Prayer which petitions Gods clear revelation of his will or making his way straight before us that we might thereby be directed and assisted to walk exactly and so approve our wayes to God This latter indeed comprehending the former Gods directing and assisting presupposing his illuminating grace the revelation of his will and therefore it is duly here used by the LXXII the more fully to express it and the end of it And herein the Arabick and Aethiopick and vulgar Latine as they are wont follow the Septuagint and therefore our Paraphrase hath taken notice of both In the former part of this verse the Chaldee seems to have much mistaken reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my enemies which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observavit because enemies are spyes and observe critically what they may find fault with in a very distant sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my praise as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denoted a canticle or hymn of praise but herein as the context doth resist so doth not any one of the antient versions favour them The Sixth PSALM TO the chief Musitian on Neginoth upon Shemineth A Psalm of David Paraphrase The sixth Psalm was pen'd by David on some occasion of special humiliation for the confession of his sins and averting Gods wrath This he directed the Master of his Musick to be sung upon the Harp of eight strings such as i◠mentioned 1 Chron. 15.21 and fitted it for it 1. O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Paraphrase 1. O God of mercy which art flow to wrath and long-suffering to sinners and delightest far more in their reformation than their misery I beseech thee not to deal with me as most justly thou mightest in wrath and fury but in mercy to withdraw thy heavy hand of punishment which I have so justly provoked and now lie under 2. Have mercy upon me O Lord for I am weak O Lord help me for my bones are vexed Paraphrase 2. O Lord I have by my foul sins wounded my soul brought it down
into a most languishing terrible condition provoked thee to withdraw thy grace and give me up to the effects of thy displeasure This is a sad disease and of the worst condition even of the soul wherewith thou art pleased also that my body or outward condition should bear consent And in all this 't is I that have thus diseased my self disturbed and miserably wasted the health of my soul which consists in an exact conformity of my desires and actions to thy will And now there is no remedy left but one that of thy pardon and gratious forgiveness pouring thy wine and oile and healing balsom into my gaping wounds and this most seasonable mercy I beseech thee to bestow upon me 3. My soul is also sore vexed but thou O Lord how long Paraphrase 3. The disquiet and torment hereof doth pierce my soul there are the sharpest arrow◠of thy displeasure 〈◊〉 and afflict me exceedingly Lord that it might be at length thy season to asswage thy wrath to speak peace to 〈◊〉 to afford me some refreshing which I cannot hope from any other hand 4. Return O Lord deliver my soul O save me for thy mercies sake Paraphrase 4. Lord be thou pacified and reconciled to me and by that means rescue me out of this sad condition wherein I am involved under the weight of my sin and thy displeasure And though there be in me no means to propitiate but only to avert and provoke thee yet let thine own mercy and free bounty of grace have the glory of it reflect on that and from thence work this deliverance for me 5. For in death there is no remembrance of thee in the grave who will ‖ give thee thanks Paraphrase 5. For shouldest thou now proceed to take away my life as it were a most direful condition for me to die before I have propitiated thee so I may well demand what increase of glory or honor will it bring unto thee will it not be infinitely more glorious for thee to spare me till by true contrition I may regain thy favour and then I may live to praise and magnifie thy mercy and thy grace thy mercy in pardoning so great a sinner and then confess thee by vital actions of all holy obedience for the future and so demonstrate the power of thy grace which hath wrought this change in me Neither of which will be done by destroying me but only thy just judgments manifested in thy vengeance on sinners 6. I am weary with my groaning All the night make I my bed to swim I water my couch with my tears Paraphrase 6. The sadness of my present condition under the weight of thy displeasure and the grievous effects thereof is such as extorts those groans from me which instead of easing do only increase my torment The night which is the appointed season of rest is to me the time of greatest disquiet my agonies extort whole rivers of tears from me and the consideration of my horrible sins the causes of them gives me not one minute of intermission 7. Mine eye is consumed because of grief it waxeth old because of all mine enemies Paraphrase 7. The tears which the thought of thy continual displeasure and punishments incessantly draws from me have corroded and even exhausted the animal spirits that maintain my sight make mine eyes very dim above what is proportionable to my age and still there remains a succession of new sorrows to mind me of my successive sins one enemy after another still riseth up against me 8. Depart from me all ye workers of iniquity for the Lord hath heard the voice of my weeping Paraphrase 8. Whilst I thus bemoan my self before so gracious a God I cannot but with confidence look up and expect his speedy return unto my Prayers and consequently assure my self that all the designs of my rebellious enemies shall be utterly frustrated by him 9. The Lord hath heard the voice of my supplication the Lord will receive my prayer Paraphrase 9. He that hath promised not to despise a broken heart to comfort the mourner he whose title it is to be the hearer of prayers the vindicator of the innocent will certainly make good these promises to me at this time in pardoning my sins and averting these punishments from me 10. Let all mine enemies be ashamed and ‖ sore vexed let them return and be ashamed suddenly Paraphrase 10. And therefore I am most confident that all my opposers shall be discomfited and sent back successless in their present design and how confident soever now they appear they shall very suddenly be routed and put to confusion and utterly disappointed in their enterprize Annotations on Psal VI. V. 2. My bones The chief difficulty in this verse will be removed by considering the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render my bones and so indeed it often signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustus or fortis fuit but not only so but in a greater latitude the members of the body and then the body it self nay the substance or being and not only the body as Job 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bone or body is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself in opposition to his goods and family which had been toucht sharply Chap. 1. And so among the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for ipsimet themselves see Note on Rom. 6. a. It being an ordinary figure among the Hebrews to express a thing by the names of the parts of it Thus Psal 35.10 All my bones shall say Lord who is like unto thee where certainly the bones which say and praise God are to signifie the Psalmist himself his tongue and heart and every part of him And so here being in conjunction with I am weak and my soul is sore vexed v. 3. it is but a Poetical expression my bones i. e. every part of my body Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render vexed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal signifies any sudden commotion or disturbance or trembling and so being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 languishing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sick or faint and so weak in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament See Note on Rom. viii m. and Gal. 4. a. it must signifie a sore affliction perhaps literally a disease a terrible shaking fit as of a Paralytick and this being founded in and so including also his sin the malady of the soul which is likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weakness see 1 Cor. 8. Note 6. the whole verse is the doleful description of him that hath committed any wasting sin and being cast down under Gods punishments for it is passionately suing out Gods pardon the only means possible to recover or heal him again V. 10. Let all my enemies All the Antient Interpreters understand this last verse of
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
make my addresses to thee O Lord beseeching thee to behold in mercy the low and afflicted condition of thy servant at this time and as thou art wont to interpose thy seasonable reliefs when there is most need of them to raise those that are brought lowest so to reveale thy self to me opportunely at this present 14. That I may shew forth all thy praise in the gates of the daughter of Sion I will rejoyce in thy salvation Paraphrase 14. That so I may have continual matter of thanksgiving to pay thee when I enter into the Assembly in the midst of the inhabitants of Sion and triumphantly rejoyce and bless thee for thy deliverance afforded me 15. The heathen are sunk down in the pit that they made in the net which they hid is their own foot taken Paraphrase 15. The evil machinations of godless men bring nothing but certain ruine on them the mischief that they design to others falls constantly on themselves 16. The Lord is known by the judgment which he executeth the wicked is snared in the work of his own hands Higgaion Selah Paraphrase 16. And this is a notorious act of Gods righteous judgment on them that their acts and attempts of hurting others are all converted to their own ruine 17. The wicked shall be turned into Hell and all the Nations that forget God Paraphrase 17. And in sum that all that forsake and despise God and refuse to enter into his service or having entred apostatize from him shall whole Nations together be utterly and finally destroyed 18. For the needy shall not alway be forgotten the expectation of the poor shall not perish for ever Paraphrase 18. For though God for a while permit his meek and obedient servants to be opprest and triumpht over and in the eye of the World to be forgotten forsaken and perish yet if they constantly adhere to him and contentedly wait his leisure without flying for relief to any unlawful means 't is certain he will at last return to them and rescue them out of the oppressors hands 19. Arise O Lord let not man prevail let the heathen be judged in thy sight Paraphrase 19. On these grounds O Lord I have now all confidence to fly and pray to thee that thou wilt not permit wicked men any longer to prosper and be victorious but that thou wilt interpose thine own just hand of vengeance 20. Put them in fear O Lord that the Nations may know themselves to be but men Paraphrase 20. To chastise them sharply and subdue them that by this means they and all other presumptuous sinners may be humbled and instructed brought to a sight of themselves and a fear of thee and thy judgments Annotations on Psal IX Tit. Muth-Labben The Title of this Psalm as of the former hath been matter of much question and uncertainty in both parts of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the former many of the learned Hebrews incline to read it as one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Abu Walid who saith that perhaps from that notion of the word wherein it signifies occultari it might be a certain way or kind of still hidden or low Musick or Melody And so the Jewish Arabick Translator interprets it an hidden low slender tune To this the LXXII agree who rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one word and either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it or else supplying the want of that praeposition by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then for Labben the Jewish-Arabick translator would have it to be from Ben the name of one of the Praefects of Musick mentioned 1 Chron. 15.18 as if the Psalm were for Ben or those belonging to Ben to sing And thus it seems Kimchi's Father took it To this interpretation that place in the Chronicles seems somewhat favourable where as v. 18. of those of the second degree are reckoned Zachariah Ben Jaziel Shemiramoth Jehiel Vnâ—i Eliab Benaiah Maasiah c. so ver 20. eight of the same persons are repeated again which number must reasonably be supposed to contain all the rest as singers to sound with Psalteries on Alamoth where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reteined by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most probably signifies the name of a tune known by that title and so indeed Kimchi among the known tunes of the Hebrews names Alamoth for one And so this is no improbable account of this title Yet in a matter where there is not ground for any more then conjecture it may not be amiss to set down some other descants First then it will be found no news for the antient interpreters to put into one those words which were and ought certainly to be divided in the Hebrew An example we have in this very particular Psal 48. he shall be our guide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death The Chaldee render as if it were one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth in the days of our youth where yet the Masorites read in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death and so there the LXXII render it in sense though not in words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever for by that they might more probably express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death than be thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula as some learned men conjecture And thus Kimchi reports of his Father that in his opinion Almuth were two words yet to be read as one And if they were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death then all the difficulty will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labben That some of the Hebrews will have read by way of Anagram backward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were on the death of Nabal but that sure is but phansy though I see it taken up by a very learned man The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the son simply And some account may be given of that not from those that will understand it of the death of Christ the Son by way of eminence but in a far different sense so as to understand it of one whose father was not known in which notion the Latine conceiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 17.4 to be literally a man or one of the sons have rendred it vir spurius a bastard And though the LXXII there read in a distant style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty or strong man a gyant yet I suppose this is but consequent to the same notion For it is by the Hebrews observed from Gen. 6.2 and 4. that the gyants i. e. great or mighty men were begotten by those unlawful conjunctions or promiscuous use of women and so generally lived without observation of any Laws of chastity or marriage which is the meaning of corruption and violence v. 11. and so might well be thought
the poor when he draweth him into his net Paraphrase 9. For these he lies in ambush as a Lion in expectation of his prey on purpose to tear and devour them lays his toils to insnare them with all the subtlety imaginable draws them into his power and then useth the utmost violence upon them rends them and preys on them 10. He coucheth and humbleth himself that the poor may fall by his strong ones Paraphrase 10. And as a Lion is then most couchant when his aims are most bloody and designs that insidious posture to that very end so doth he put on the guise of the greatest meekness and humility on purpose that as a Lion again he may make use of it to the greatest advantage of seising on his prey oppressing any that are weaker than he whensoever it comes within reach of him 11. He hath said in his heart God hath forgotten he hideth his face he will not see it Paraphrase 11. All this while he perswades himself that God takes no notices of these oppressions of his is confident never to be called to any account for them 12. Arise O Lord O God lift up thy hand forget not the humble Paraphrase 12. But thou O Lord of all power and justice and withal of grace and mercy to them that wait on thee be pleased at length to stretch forth thy hand of defence and relief to all that are thus oppressed and injured 13. Wherefore doth the wicked contemn God he hath said in his heart Thou wilt not require it Paraphrase 13. This thy longanimity in forbearing of wicked men and permitting them to prosper makes them blaspheme thee as one that either doth not see or will never punish their violences v. 3. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand the poor committeth himself unto thee thou art the helper of the fatherless Paraphrase 14. But they will one day find themselves in a sad errour and discern to their cost that God hath seen all the oppressions of their lives and will repay indignation and anger and wrath upon every Soul that hath gone on in this enormous atheistical course and on the other side take a special care of all helpless men that rely and trust on him and commit themselves by patience and piety to his custody 15. Break thou the arm of the wicked and the evil man seek out his wickedness till thou find none Paraphrase 15. For thou Lord wilt shew forth thy vengeance and bring to nothing the oppressors power visit him and his deeds till they be utterly destroyed 16. The Lord is King for ever and ever the heathen are perished out of his land Paraphrase 16. Thus will God vindicate himself to have the governing of the world in his hands and though wicked men and oppressors prosper for a time and this tempt men to some doubts and atheistical disputes yet the conclusion will clear the doubt and confirm all that consider it in the adoration of Gods power and justice viz. the utter extirpation of wicked men out of Canaan the emblem of Heaven 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Paraphrase 17. Thou hast O Lord by promise obliged thy self never to reject any humble suppliant that wants and waits for thy help the ardency of humble addresses to thee is thine own gift and then thou canst never reject or despise those requests which are thus by thine own spirit and appointment directed and brought to thee 18. To judge the fatherless and the oppressed that the man of the earth may no more oppress Paraphrase 18. And this gives security and confidence to the most helpless and desolate that thou wilt in thy good time interpose thy aids and thy vengeance to relieve the opprest when he is duly qualified for that mercy and to subdue and confound the atheistical tyrannizing oppressors and shew them how small reason they had to rejoyce and boast of Gods not seeing or considering their actions Annotations on Psalm X. V. 2. Persecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things as was said note on Psal 7. e. to persecute and to be set on fire and though we render it in the former sense and so apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked in the active sense the wicked persecutes the poor yet the antient Interpreters generally render it in the passive and apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor that in the pride of the wicked he is set on fire i. e. brought into great tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the sense that S. Peter uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 for a great persecution and affliction that fell on godly men And thus the sense will very well bear it in this place and the matter be little varied which way soever the rendring be it being all one whether the wicked in his pride persecute the poor or the poor be persecuted and afflicted and opprest in or through the pride of the wicked The Chaldee exactly follows the Hebrew and is as ambiguous as that but is translated in the passive sense V. 3. Blesseth Some incertainty there is in rendring this latter part of the third verse The LXXII besides that they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the beginning of the next verse and joyn it with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked hath provoked the Lord they also render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the injurious and so the Syriack and Latine But the Chaldee varies from them and keeps nearer the Hebrew The chief difficulty is in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though in Kal it signifies to bless yet in Piel as here 't is used it is observed sometimes to signifie in a contrary sense to curse or blaspheme So evidently Job 1.5 Peradventure they have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and curst God in their heart the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoked God so again v. 11. and c. 11.5 and 9. Curse God and die so 1 King 21.10 of Naboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast blasphemed or cursed God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum Blasphemed before God and so again v. 13. And thus the Arabick word to bless as Mr. Pocock cites it out of Nehayah signifies also to reproach or rail at and many other words of contrary significations are noted by him Not. miscell ch 2. And so most reasonably it must signifie here and then the meaning will be clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative Case as in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and no ellipsis to be supplyed save only of the copulative and which is much more frequent and easie than what
done is thought fit to be exprest by the Chaldee he swears saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the afflicting or hurting himself But the LXXII instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his fellow for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his neighbour and so the Syriack and Latine and Aethiopick which yet supposing the oath to be a promissory oath made to some other as the context inclines it the whole Psalm from v. 3. referring to works of justice toward other men is no considerable change of the sense for if he do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it follows cassate his oath made to his neighbour the word which conteins all other men see Psal 12.2 to whom we have any relation Superiors as well as equals then is he this just man that is here spoken of Only the Hebrew reading sets off his justice with some advantage by mentioning the greatest temptation to breach of oaths and promises to others viz. when the performance brings mischief on our selves for then is the tryal of the mans virtue and not when either he designs to gain or not to lose any thing by it The particular occasion of Davids specifying in this may I suppose deserve here to be considered The Psalm was most probably penn'd after the quieting the rebellion of Absalom in relation to his return to the Ark and Tabernacle from which he had been for some time separated Now in that rebellion he had taken notice of the fear of worldly sufferings that had ingaged many in that Apostasy see Pal. 14.3 note b and in reference to them that for fear of men made no conscience of their allegiance to David their lawful but persecuted Soveraign he thus most fitly specifies and sets it down as a principal part of the character of a truly pious man that whatsoever his sufferings by that means are likely to be he makes conscience of performing all oaths that ly upon him and so in the first place that of Allegiance to his Sovereign which that Subjects took in those days appears by Solomons words Eccles 8.2 Keep the Kings Commandment in regard of the Oath of God as that which is most strictly incumbent on him how dear soever it be likely to cast him Aben Ezra and Jarchi have another gloss that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to afflict the soul which the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt the soul to use it ill as that belongs to some vow of self-denial or paenance Num. 30.13 But this is not so probable in this place the antecedents and consequents belonging to acts of Justice and Charity to other men The Sixteenth PSALM MIchtam of David Paraphrase The sixteenth is a special pretious memorable Psalm of Davids composure full of confidence in God through Christ whose resurrection is therein Prophetically represented and of resolved adherence to him and humble dependance on him 1. Preserve me O God for in thee do I put my trust Paraphrase 1. O most powerful and most gratious God I am by thy wise providence permitted to fall into a great distress from whence I am no way able to rescue or relieve my self in thee is my full affiance to thee I resort for the seasonable interposition of thine hand to my preservation and deliverance 2. O my soul thou hast said unto the Lord thou art my Lord my goodness extendeth not to thee Paraphrase 2. When I consider thy dealings toward me I have nothing to do but to admire thy grace and free undeserved mercy in them which as I cannot merit so I acknowledge I have nothing to retribute to them but that which is thine already all that I have coming first from thee 3. But to the Saints that are in the earth and to the excellent in whom is all my delight Paraphrase 3. All that I can do to express mine infinite obligationâ— to thee is to devolve that love and gratitude due to thee to all thy 〈◊〉 servants upon the earth to value them and esteem of them above all the greatest men in the world upon that 〈◊〉 account of being beloved and prized and set apart by thee And this I hâ—tily do and proclaim to such that all my â—y and delight is in them 4. Their sorrows shall be multiplied that hasten after another God their drink-offerings of blood will I not offer nor take up their name into my lips Paraphrase 4. If others fall off from the true God and betake themselves to the worship of Idols the faâ—e heathen gods of the Syrians Moabites c. round about them yet will not I by any means be brought to partake in their unhumane detestable Sacrifices of the blood not of Beasts but Men nor ever swear by any of their false gods nor pay any respect unto them 5. The Lord is the portion of mine inheritance and of my cup thou maintainest my lot Paraphrase 5. The true and only God of Heaven and Earth is he whom I worship his service is profest and by his own direction set up in that Kingdom which is fallen to me as my portion whilst other Princes of the world live in ignorance of him and follow their detestable Idol-worships 'T is he that hath honoured and blest me exceedingly giving me a Kingdom and such a Kingdom from his special providence alone it is that I enjoy all that I now enjoy 6. The lines are fallen to me in pleasant places yea I have a goodly heritage Paraphrase 6. I have all joy and pleasure in that condition wherein thou hast placed me here though it be mixt sometimes with afflictions and pressures the greatest Prince in the World which rules over Heathens and knows not the true God is not fit to compare with me 7. I will bless the Lord who hath given me counsel my reins also instruct me in the night season Paraphrase 7. And for the afflictions that God is pleased to permit to fall upon me and the many sad thoughts in reflection thereon which possess and exercise me whole nights together I have all reason to bless and glorifie 〈◊〉 name for them to think it all joy Jam. 1.2 1 Pet. 4.13 16. that I am thus exercised these being the most regular and effectual means to instruct and admonish me and cure the follies and faults that I have been guilty of 8. I have set God always before me because he is at my right hand I shall not be moved Paraphrase 8. And when the sadness or sharpness of my pressures seem most to threaten my fall 〈◊〉 utter destitution and destruction I have yet my reserve and refuge which will secure me from all such black despairing thoughts The remembring of God who is always present with me ready to support me under afflictions and in his time to deliver me out of them is to me an anchor of the firmest
deliver me I shall certainly be destroyed and devoured by them Be thou therefore pleased I beseech thee thus to do hasten to my defense and rescue me from these wicked men These men I say the rich and great men of the world who have all their good things allowed them by thee in this life and so here have all riches and plenty and having a numerous posterity have wealth also sufficient not only to enjoy themselves but also to leave abundantly to their children as having no care of charity or mercy to others on which to exhaust any thing 14. From men which are thy hand O Lord from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure they are full of children and leave the rest of their substance to their babes 15. As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Paraphrase 15. Meanwhile I will adhere to thee and constantly perform my duty and thus waite till thou shalt be pleased gratiously to reveale thy self unto me not doubting but thou wilt in thy good time stir up thy power for my rescue and then I shall be abundantly provided for I shall want nothing Annotations on Psal XVII V. 1. Right O God It is not agreed among the antient Interpreters to what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness belongs and connects The Latine reads justitiam righteousness and so the Arabick and that connects it with hear Hear the Justice or righteousness or right and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear my just cause But the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness and then it coheres with hear again Hear in justice or righteousness O Lord. But the LXXII joyn it with Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord of my righteousness as in the beginning of the fourth Psalm where though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my righteousness not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness yet these may be all one and so the LXXII might think fit to render it more explicitely not reading otherwise than we have it but thus expressing their understanding of it whereas the Syriack more exactly joyning it as they do with Lord read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O holy Lord as Lord of righteousness is righteous Lord and righteousness in God is all one with holiness And this seems to be the fittest rendring of it according to the sense O righteous Lord or more literally but to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord of righteousness The Jewish-Arabick translator reads O Lord of Justice or equity V. 3. Thou hast tried me Some difficulties there are in this v. 3. First what is meant by trying But that is soon resolved viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exploring such especially as is of metalls by fire Psal 66.10 and of men by temptations or afflictions Isai 48.10 and accordingly the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast cast into the fire in the same notion in which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 for tribulation or affliction and that as a special season to try the sincerity of those who have in times of prosperity made greatest professions of piety but oft fail when they meet with pressures in his service This tryall as of Gold in the Fire is here thought fit to be added to that former of visiting him in the night when the eyes of men being shut out his thoughts and actions were most free and undisguised and such as come from the very heart which cannot so surely be said of his day-actions which are oft awed by the eyes of men And God by examining him by these two wayes visiting his night-thoughts and trying him by afflictions must needs know if there be any insincerity in him The next difficulty is what is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find and that may be discerned by remembring what was noted Psal 10. note l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sought and not found proverbially for that which was not at all but was lost or destroyed utterly In proportion with which for God to try and not find is a phrase to signifie sincerity and uprightness without any such mixture as is wont to be discovered by trying i. e. melting any metall without any dross i. e. hypocrisie in him This the LXXII have exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity hath not been found in me and to the same sence the Syriack and Arabick and Latine not much mistaking the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is that dross which is wont to be discovered by tentation but yet probably reading the verse otherwise than now the punctation will permit and 1. taking the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitavi from the latter part of the verse and reading it with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my thought which is oft used in the ill sense and so sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity Lev. 19.29 and 2. removing the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall not transgress with which the verse concludes to the beginning of the following verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my mouth may not speak the works of men But the reading which we retein is surely the true and is so acknowledged by the Chaldee Paraphrase which explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find corruption renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thought my mouth shall not transgress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have thought ill my mouth hath not transgrest This therefore being resolved to be the reading the last difficulty is what will be the meaning of the Hebrew phrase And 1. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be oft taken in an ill sense and so understood here by the Chaldee yet 't is sometimes in a good sense as Prov. 2.11 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that verbe is by us duly rendred discretion by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good counsel and so by the Syriack a good mind and by the Arabick firm counsel and sometimes indifferently neither good nor bad and so in that place 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought simply And thus I conceive it signifies here for if it were evil as the Chaldee supposes that he thought how could he be acquitted by Gods proving of his heart where that evil thought would have been found and have accused him rather The more certain meaning then of the words will be this I have thought and my mouth shall not transgress it i. e. my mouth and thoughts shall or as the future is oft taken for the past oft for the present do go or have gone together The deceitful man or the hypocrite thinks one thing and speaks another but the sincere
the appearing of thy glory say the LXXII cum apparuerit gloria tua the Latine and so the Arabick and Aethiopick when thy fidelity shall awake saith the Syriack And so most probably it is to be understood by Gods glory awaking signifying his glorious and powerful interposition to his present rescue from his enemies hands and not deferring to relieve and avenge him till the resurrection And thus the learned Castellio took it tum satiandus cum tua experrecta fuerit imago I shall be satisfied when thy likeness shall be awaked The Eighteenth PSALM TO the Chief Musitian a Psalm of David the servant of the Lord who spake unto the Lord the words of this Song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul and he said Paraphrase The Eighteenth Psalm was indited by David in commemoration of the many victories and now quiet settlement in the Kingdom of Israel and Judah which God had bestowed on him by his powerful interpositions for him in subduing the Philistims Syrians Moabites and Ammonites that rose up against him in quieting the Rebellion of Absalom soon after which it is recorded 2 Sam. 22. but especially in rescuing him out of the malitious bloody hands of King Saul This he composed and committed to the prefect of his Musick to be sung on solemn days for the commemorating of these deliverances and victories And these were the words of it 1. I will love thee O Lord my strength Paraphrase 1. O blessed Lord I acknowledge thee to be the sole Author of all my deliverances and victories and so by all obligations imaginable I stand ingaged most passionately to love and bless and magnifie thee to pay all the affections of my whole soul a due tribute to thee and this I do and am firmly resolved to do all my dayes 2. The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower Paraphrase 2. To thee I have in all my distresses made my resort as to a place of perfect strength til a mighty champion to rescue me and thou hast never failed to answer me in these addresses O my God thou hast been a place of strength and security unto me and on that account I have always had confidence and chearful expectations of deliverance whatsoever my dangers have been thou hast been my sure safeguard so that I have needed no other shield my mighty deliverer see note on Luk. 1. n. and my most impregnable fort or castle 3. I will call upon the Lord which is worthy to be praised so shall I be saved from my enemies Paraphrase 3. If I am distrest or assaulted by my adversaries I have then my sure sanctuary to resort unto To him I come with acknowledgments of his abundant mercies formerly received from him the essays of his power and readiness to relieve me and withall the pawns and pledges of them for the future and to my songs of praise I add my humblest requests and supplications for deliverance and doing thus I never fail of my returns from God never miss the deliverance that I stand in need of 4. The sorrows of death compassed me and the floods of ungodly men made me afraid 5. The sorrows of hell compassed me about the snares of death prevented me Paraphrase 4 5. When whole Armies of blood-thirsty enemies closed me on every side ready as a torrent to overwhelm 〈◊〉 â—d â—ere very terrible in that appearance when their designs were even come to their desired Issue and there was no visible way of my escape or preservation 6. In my distress I called upon the Lord and cried unto my God he heard my voice out of his Temple and my cry came before him even unto his ears Paraphrase 6. In these streights immediately I made my address to God and most passionately poured out my requests before him and he from Heaven that place of his peculiar residence and therefore the sanctuary whence all reâ—â—uâ— come aâ— the place to which all petitions are brought afforded me a speedy audience considered and immediately granted my desires 7. Then the earth shook and trembled the foundations also of the hills moved and were shaken because he was wroth 8. There went up a smoak out of his nostrils and fire out of his mouth devoured coals were kindled by it 9. He bowed the Heavens also and came down and darkness was under his feet 10. And he rode upon a Cherub and did fly yea he did fly upon the wings of the wind 11. He made darkness his secret place his pavilion round about him were dark waters and thick clouds of the skies 12. At the brightness that was before him his thick clouds past hail-stones and coals of fire 13. The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire 14. Yea he sent out his arrows and scattered them and he shot out lightnings and discomfited them 15. Then the chanels of waters were seen and the foundations of the world were discovered at thy rebuke O Lord at the blast of the breath of thy nostrils Paraphrase 7 8 9 10 11 12 13 14 15. And then speedily he exprest his great displeasure and wrath against my adversaries a most dreadful thing the wrath of an All-powerful God able to set all the world on trembling and not so only but even to set it on fire and consume it see Exod. 20.18 and Heb. 12.29 Then might you discern him interposing his hand for the discomfiting my enemies as signally as if he had descended in a black thick cloud with a mighty wind and appearance of Angels in mining garments as we read of his exhibiting himself Num. 9.15 Mat. 9.7 Heb. 12 1â— with tempestuous showers of hail and fire such as Jos 10.11 Exod. 19.23 with thunders and lightning all these on purpose as with arrows and fiery darts to annoy and pursue them and finally with the same notoriety of his presence as when the waters of the Sea were driven back by a strong East wind and the deep turned into dry ground Exod. 14.21 22. to give the Israelites a safe passage out of their thraldome and to drown the Egyptians 16. He sent from above he took me he drew me out of many waters Paraphrase 16. And thus did he as by a party sent on purpose from Heaven deliver and rescue me from the multitude of my adversaries 17. He delivered me from my strong enemy and from them which hated me for they were too strong for me Paraphrase 17. And this at a time when they wanted neither power nor will to destroy me being much superior to me in strength had not he thus seasonably come to my rescue 18. They prevented me in the day of my calamity but the Lord was my stay Paraphrase 18. When
my distress was greatest see note on Psalm 17. k. and all humane aids were obstructed by them then God by his own special providence and interposition sustained and supported me 19. He brought me forth also into a large place he delivered me because he delighted in me Paraphrase 19. He freed me from all my streights restored me to a prosperous condition and this upon no other account but only of his kindness and mercy to me 20. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me Paraphrase 20. Thus hath God vindicated my uprightness and given me at last those returns which were answerable to the justice of my cause 21. For I have kept the wayes of the Lord and have not wickedly departed from my God Paraphrase 21. As seeing that indeed I have not knowingly transgrest any command of his save only in the matter of Uriah for which he repented and obtained pardon from God 1 King 15.5 22. For all his judgments were before me and I did not put away his statutes from me Paraphrase 22. But have observed his statutes diligently never refusing to be ruled by any of them 23. I was also upright before him and kept my self from mine iniquity Paraphrase 23. And by so doing preserved my innocence and guarded me from compassion of any sin This still according to Scripture stile to be understood with exception of the matter of Uriah 24. Therefore hath the Lord recompensed me according to my righteousness acccording to the cleanness of my hands in his sight Paraphrase 24. And accordingly hath God out of his abundant mercy to me accepted and rewarded my uprightness and given testimony to the sincerity thereof 25. With the merciful thou wilt shew thy self merciful with an upright man thou wilt shew thy self upright 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Paraphrase 25 26. For God is a most just impartial rewarder sees the heart and accordingly recompenses To a merciful pious man he makes returns of mercy and pity to the upright he will administer justice vindicate his cause from the oppressor and injurious He that keeps himself pure from sin with him God will deal most faithfully perform his promise to him exactly never leave any degree of goodness in him unrewarded And on the other side the rule holds as true that those that deal frowardly and stubbornly with God shall be sure to be opposed and punished by him See note on Mat. 9. k. 27. For thou wilt save the afflicted people and wilt bring down high looks Paraphrase 27. For it is Gods constant method to relieve the oppressed and destroy in his due time the oppressor be he never so confident 28. For thou wilt light my candle the Lord my God will inlighten my darkness Paraphrase 28. And on this ground I have built my confidence that how hopeless soever my present condition can at any time be the powerful Lord of Heaven and my gratious God will rescue me out of it 29. For by thee I have run through a troop and by my God have I leaped over a wall Paraphrase 29. By him I have been inabled to subdue and bring down the strongest forces 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all that trust in him Paraphrase 30. He is most just and faithful his promises without all deceit or possibility of failing he will certainly protect all those that rely and depend on him 31. For who is God save the Lord or who is a rock save our God Paraphrase 31. This cannot be said of any other The deities of the heathens are not able to yield them any defence nor any but the one God whom we adore 32. It is God that girdeth me with strength and maketh my way perfect Paraphrase 32. From him I have received all my strength to him I acknowledge it wholly due that I have been preserved in safety 33. He maketh my feet like hinds feet and setteth me up upon my high places Paraphrase 33. When I was pursued by Saul he inabled me by swiftness of flight to escape to the wilderness and mountains and so to secure my self 34. He teacheth my hands to warr so that a bow of steal is broken by my arme Paraphrase 34. At other times he gave me strength for battel and inabled me to obtain most wonderful victories by mine own hand on Goliah on all other my enemies by my armies 35. Thou hast also given me the shield of thy salvation and thy right hand hath holden me up and thy gentleness hath made me great Paraphrase 35. Constantly he hath protected me from all evil â—n time of distress supported me and at last by his continued multiplyed acts of providence raised me to the greatest height 36. Thou hast inlarged my steps under me that my feet did not slip Paraphrase 36. I am now by his mercy brought to a condition of safety no enemies to distress or streighten me no dangers to apprehend 37. I have pursued my enemies and overtaken them neither did I turn again till they were consumed Paraphrase 37. Having put all my enemies to flight pursued my victory and finally subdued and destroyed them 38. I have wounded them that they were not able to rise they are fallen under my feet 39. For thou hast girded me with strength unto the battel thou hast subdued under me those that rose up against me Paraphrase 39. And all by that strength with which thou hast furnisht me my victories are all thy gifts of mercy 40. Thou hast also given me the necks of mine enemies that I might destroy them that hate me Paraphrase 40. 'T is thou that hast by thy wise and powerful providence subjected them to me See Jos. 10.24 41. They cried but there was none to save even unto the Lord but he answered them not Paraphrase 41. When thou wert thus their enemy there was none to yield them any relief the aid from heaven failed them and no other would stand them in any stead 42. Then did I beat them as small as the dust before the winde I did cast them out as the dirt in the streets Paraphrase 42. Being thus assisted by thee I put to flight and destroyed all their forces 43. Thou hast delivered me from the strivings of the people and thou hast made me the head of the heathen a people whom I have not known shall serve me Paraphrase 43. And now I am landed in a calm harbour after all the stormes that incompast me not onely mine own Kingdom being quieted but the neighbouring heathens Philistims Moabites c. added to my dominions 44. As soon as they hear of me they shall obey me the strangers shall submit themselves unto me Paraphrase 44. Some of them overcome and subdued by me others through their dread of my power
PSALM TO the chief Musitian a Psalm of David Paraphrase The Twentieth Psalm is a form of Prayer to be used by the congregation for their Prince in all times of danger that God will protect and assist him It was indited by David himself and committed to the Prefect of his Musick to be used as occasion required 1. The Lord hear thee in the day of trouble the Name of the God of Jacob defend thee Paraphrase 1. Whensoever any distress or danger befalls the King we beseech the Lord of heaven to interpose his hand for him to hearken to all his petitions and perform them gratiously and by his own almighty power to preserve him safe as in an impregnable tower or fortress 2. Send thee help from the Sanctuary and strengthen thee out of Zion Paraphrase 2. Whatsoever aid or assistance he shall at any time want that holy Majesty that exhibites himself in the ark of the tabernacle which is now placed in Zion and hath promised to grant those prayers which are duly addrest to him there be gratiously pleased from his heavenly throne to send it down to him 3. Remember all thy offerings and accept thy burnt sacrifice Selah Paraphrase 3. Receive and answer all the requests that he hath at any time made to God accept and reward all his oblations of piety as signally as when by fire sent from heaven to consume a sacrifice he evidenceth his acceptation of it 4. Grant thee according to thine own heart and fulfil all thy counsel Paraphrase 4. Whatsoever he doth now want and wish for whatsoever design he hath in his heart to accomplish the Lord of heaven by his power and wisdom gratiously dispose and perform it for him 5. We will rejoyce in thy salvation and in the Name of our God will we set up our banners The Lord fulfil all thy petitions Paraphrase 5. It is thy strength and guidance and prospering hand thou Lord of hosts on which only we depend for success and victory to thee therefore alone will we give the praise of it when either we go out to battel or return with conquest it shall be only in confidence of thy aid and with acknowledgment of thy mercy And therefore now that our King goes out to battel we have nothing to do but to invoke thy assistance that thou wilt be present with him in all his wants prosper him whatsoever he undertakes 6. Now know I that the Lord saveth his anointed he will hear him from his holy heaven with the saving strength of his right hand Paraphrase 6. And of this we are confident that he which hath advanced him to be King over his own people will interpose his hand for his rescue and deliverance the God of heaven is of abundant strength to secure him whatsoever the distress be and he will certainly do it as illustriously as if by his own right hand from heaven his holy seat of mansion he should reach out deliverance to him 7. Some trust in chariots and some in horses but we will remember the Name of the Lord our God Paraphrase 7. Let others talk of their military preparations that they have so many chariots and horses are so strongly provided for the approach of their enemies and therein place their confidence that is not our method but only to make claim of Gods protection that through him we go out to battel and on him depend for the victory and on no strength or preparations of our own 8. They are brought down and fallen but we are risen and stand upright Paraphrase 8. And as they that thus go out talking of their own strength are sure to miscarry by that confidence so shall not we fail of victory through this far surer dependance the strength of our God of Heaven 9. Save Lord let the King hear us when we call Paraphrase 9. O Lord of Heaven preserve and deliver the King out of all his streights and let all the congregation resound Amen confidently beseech God to grant this their devout petition which they believe to be most acceptable to him their duty to offer and such as he will not fail to grant their importunate and fervent prayers Annotations on Psalm XX. V. 3. Accept The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pinguis fuit was fat or was made fat and so 't is rendred here by the LXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy holocaust be made fat i. e. as fat and good sacrifices are wont to be accepted so the Latine pingue fiat But the word hath yet a farther notion for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ashes Lev. 1.16 Jer. 31.40 and from thence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incineravit to turn to ashes which for God to do to a sacrifice to send fire from heaven and burn it to ashes 1 Kings 18.38 is a sure token of his accepting the sacrifice and him that offers it as there he did Elijah and accordingly in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of receiving or accepting as is to be seen in Alkamus And thus I suppose it is taken in this place the Lord consume to ashes thy burnt offerings in token of accepting them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembring in the beginning of the verse being as here applied to sacrifices is taken in a peculiar notion so as to include acceptance V. 5. Set up our banners The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is questionless from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up a banner so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and this as a token of military courage going out alacriously to battel Thus the Chaldee renders it we will display our banners but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall be magnified and so the Latine Syriack Arabick and Aethiopick This is generally thought to proceed from their mis-reading the word inverting or transposing the letters and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus fuit was great But it may also well be that they thus thought fit to paraphrase the word in the true reading for so displaying or setting up of banners is a mode of triumph and military magnificence and so seems to be used here V. 7. Trust It is not certain what the verb is that is to be supplied in the former part of this v. 7. That there is an ellipsis is manifest yet none of the antient interpreters have supplied it but read just as the Hebrew doth some in chariots and some in horses but we Our English as being directed by the sense putteth in trust some trust in chariots But the surest way will be to let the beginning of the verse depend on that verb which follows in the end of it for so certainly it lies some do recount or make mention of their preparations for the war their chariots or horses how strong or well provided they are in these but we will recount the name of the Lord as depending only
posterity to the time of the coming of the Messiah who must be born of his seed and when he comes be install'd in a glorious kingdom that never shall have an end 5. His glory is great in thy salvation honour and majesty hast thou laid upon him Paraphrase 5. Thou hast by interposition of thy hand for his deliverance brought great glory and dignity to him made all men see how he is valued by thee and thereby exalted him to the greatest honour and majesty of any man in the world 6. For thou hast made him most blessed for ever thou hast made him exceeding glad with thy countenance Paraphrase 6. Thou hast blessed him in such a degree that as it was promised Abraham Gen. 12.2 thou shalt be a blessing so it is now performed to this son of Abraham they that will bless any shall use this form for time to come Let him be blessed by God as David was thy special favour and kindness toward him hath been matter of most triumphant joy and exultation to him 7. For the King trusteth in the Lord and through the mercy of the most High he shall not be moved Paraphrase 7. And as he hath always reposed his trust and affiance in God so hath he never miscarried in his undertakings God 's most powerful hand hath been most seasonably and mercifully reacht out to him and secured him in all his dangers 8. Thine hand shall find out all thine enemies thy right hand shall find those that hate thee 9. Thou shalt make them as a fiery oven in time of thine anger the Lord shall swallow them up in his wrath and the fire shall devour them Paraphrase 8 9. Those that oppose or set themselves against God shall be sure to be brought down and discomfited by him They that hate God shall meet with effects of his hatred Gods displeasure is very heavy and flaming and insupportable and the effects of it no less than a most formidable and utter destruction 10. Their fruit shalt thou destroy from the earth and their seed from among the children of men Paraphrase 10. And this ruine that falls on them shall proceed to their posterity even to the utter eradication of their families 11. For they intended evil against thee they imagined a mischievous device which they were not able to perform Paraphrase 11. And this is a just vengeance on them for the evil designs which they had against him whom God had set in the throne The malignity of their purpose is thus punisht though they were not able to bring it to effect God thus blasting and frustrating them 12. Therefore shalt thou make them turn their back when thou shalt make ready thine arrows upon thy strings against the face of them Paraphrase 12. In reward to their evil intentions God shall set them in a baâ—talio before him and then assault them most hostilely and with the weapons of his sharp displeasure most sadly infest and destroy them 13. Be thou exalted O Lord in thine own strength so will we sing and praise thy power Paraphrase 13. And this his vengeance on his enemies as it is an exalting of his almighty power in the sight of all men so is it that for which we that receive the advantage by it are eternally obliged to rejoyce and bless and magnifie his holy Name Annotations on Psalm XXI V. 2. Request The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to espouse Deut. 21.7 he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath espoused a woman so Exod. 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin espoused and Deut. 22.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And if from that root came the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would elegantly be rendred the espousal of his lips i. e. his most important considerable desire which he had set his heart upon and so often begg'd of God What that was appears v. 3. setting the crown upon his head setling him peaceably in the throne Thus Cant. 3.11 Solomons day of Coronation is called poetically the day of his espousals and the day of the gladness of his heart i. e. the day that he desired so earnestly set his heart on and was so glad when it came But if the roots be distinguished by the position of the point over ש then as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not else-where to be met with in Scripture so there may be place for conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had originally the same sense that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack hath for effudit pouring out For the Lexicographers that render it elocutio and expositio and yet produce no other place but this wherein they pretend it to do so are well reconcileable with this and so are most of the antient Interpreters though they have rendred it variously the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or as other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of his lips that which the lips pour out in prayer and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpretation or exposition of the lips agreeable to the Arabick notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for indicium But the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of his lips that which he hath first prepared in the heart by meditation and then poured out at the lips V. 2. Preventest From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hath several significations ordinarily to prevent or anticipate but withal to meet Deut 23.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render they met you not with bread and water and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrerunt me and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Nehem. 13.2 they met not so Isai 21.14 we read they prevented not it should be they met not with bread him that fled In all which the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet So Mich. 6.6 wherewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet the Lord and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet him with burnt-offerings we read come before which if it be in the notion of preventing certainly belongs not to that place And thus it most probably signifies here thou shalt meet him with benediction of good as when Melchizedeck met Abraham and brought forth bread and wine and blessed him So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first as Job 41.2 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath begun any kindness to me obliged me first and I will repay him The rendring of Castellio is here most perspicuous and fully expressive of the sense cum egregiis affecisti beneficiis thou hast bestowed most eminent favours on him V. 11. Intended The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence
〈◊〉 the face for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the God of Jacob and so the Latine and Arabick and Aethiopick but the Syriack thy face O God of Jacob as our English doth making an unusual Ellipsis which they supply with O God of But it may be more probable that Jacob is here set as oft it is for the children or posterity of Jacob as Israel the other name of Jacob is we know very frequently used for the men or children of Israel the Israelites so the Jewish Arab here of the family or posterity of Jacob and then two rendrings the words will be capable of For Jacob i. e. the children of Jacob will be a fit appellation for those that are diligent seekers of God truly pious men and so may be joyned with them by apposition or as the substantive to which that participle is to be annext in construction though it be placed before it so the Jewish Arab which seek the light of thy countenance of the family c. And to this the Chaldee may seem to have lookt who without any paraphrase to illustrate it or supply any Ellipsis set it just as the Hebrew do only in stead of thy face they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sight of his face To this sense the learned Castellio reads it thus expresly Jacobaeorum qui sunt ejus praesentiae cupidi the Jacobaeans or Israelites which are desirous of his presence which love and earnestly desire and frequent the assemblies where God hath promised to exhibit himself to those that worthily approach him But there is also a second possible and not improbable rendring to be fetcht from the importance of the phrase seeking the face which is no more than joyning themselves to another So Prov. 7.15 Therefore came I out to meet thee diligently to feek thy face c. 'T is the speech of the whore to the lover and signifies no more then to get into his society to joyn her self to him Now the sons of Jacob being the only people that had the knowledge of God and that were owned by him and that should have liberty to enter into the Temple the holy hill the representation of heaven and this priviledge being communicable to Proselytes that should come and seek and joyn themselves to them and the Prophets oft foretelling that thus the Nations should flow in to them which was most eminently fulfilled in the Gentiles receiving the faith and so becoming the spiritual seed of Abraham and Jacob the true Israelites therefore this may very fitly be the rendring of the words that seek thy face O Jacob that come in and are proselytes to Israel joyn themselves to them in the worship and landing of God and undertaking of his obedience the seeking of Jacobs face in this sense being all one with being proselytes to their Jewish Religion as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to God Heb. 11.6 the periphrasis of a proselyte to Christ is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking him diligently in the latter part of that verse This interpretation will be yet more commodious if we suppose see note d. this Psalm sung by way of antiphona one chorus answering to'ther For then they to whom the answer is given may fitly be meant by the other in that phrase thy face O Jacob as those that represented the whole people and praised God in their name V. 7. Lift up your heads Where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up O gates your heads the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be construed Ye Princes lift up your gates so the Latine render it attollite portas principes vestras and so the Arabick and Aethiopick and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye Rulers lift up your gates But that rendring can have no accord with the Hebrew which joynes the affixe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yours to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gates 'T is therefore more probable that the LXXII set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Princes to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your heads so inverting the Syntaxis your heads or Princes lift up the gates for ye gates lift up your heads But this is a misrendring of theirs and the Chaldee and Syriack read ye gates lift up your heads what that is may next be considered The gates are specified by the Chaldee to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of the house of the Sanctuary i. e. of Sion whither the Arke was to enter and to be placed there The Arke we know is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory 1 Sam 4.22 The glory is departed from Israel for the Ark of God is taken And God having promised to be present there he is as in other so peculiarly in that respect here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of glory and he to come in when the Ark enters Now there be some hanging gates the letting down of which is the shutting of them and the lifting them up the opening of them Such are those which we call Portcullis of use for fortified places such as Sion was the strong hold of Sion 2 Sam. 5.7 and so the gates of Sion lifting up their heads is their being opened for the Ark to come into it And this we know was done with solemnity 2 Sam. 6.12 with gladness saith the text and this Psalm was either made for that solemnity or else for the commemorating of it That these gates in the next words are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal gates the reason may be taken from the durableness of the matter whereof they were made as strong holds have iron-gates or the like In this place it is not amiss to add of this Psalm that being designed for so solemn an occasion as that of the bringing the Arke into Sion or the commemorating thereof it was probably sung by way of Antiphona or response or alternation Thus it seems to be practiced at the Encania or dedication of the wall Nehem. 12. the solemnity whereof was performed by drawing up the whole train of Attendants into two companies or Processions Then saith Nehemiah v. 31. I appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two great companies or chori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and processions saith the interlinear we render it from the vulgar laudantiâ—m of them that gave thanks whereof one went on the right hand and v. 38. the other company of them that gave thanks went over against them So stood the two companies of them that gave thanks in the house of the Lord v. 40. This same usage on solemn occasions to divide into two chores though without respect to alternations appeareth also more antiently before this of bringing the Ark to Sion from the performances on Mount Gerizim and Mount Ebal Deut. 27.12 where the quires were after this manner divided Simeon and Levi and Judah and Issachar and
must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret◠and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that
however God deal with David he will immutably trust in him And thus I suppose it is to be understood here if the words be simply read as they are in the original thus Judge me O Lord for I have walked in mine integrity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Lord I have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be shaken Where in his appeal to God he proposeth two things to his trial examine me v. 2. 1. whether he have not continued upright before him 2. whether he have not and do not still constantly continue to adhere and depend on him for his protection which being the two things to qualifie a man for God audience and acceptance sincerity of obedience to and of trust in God he may now chearfully appeal to him and adventure himself to his divine examination And thus all the antient Interpreters seem to have understood it none of them interposing the therefore or varying from the simple reading as our English doth but on the contrary the Arabick interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fearing which is the shaking of his hope I have trusted in the Lord and will not fear have confined it to this sense and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trusting in the Lord I will not be shaken or as other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow weak the Latine in like manner and the Aethiopick in Domino sperans non infirmabor and hoping in the Lord I will not be weakned i. e. I do hope and will continue firm in so doing To this the learned Castellio hath exprest his sense Patrocinare Jehovah qui me innocenter gero immotam in Jehova fiduciam habens O Lord take my part who behave my self innocently having an unmoved trust in the Lord. And considering that it is here his request to God to take his part that which follows in the rest of the period must in reason be the recital of the qualifications necessarily required to the hearing of this prayer rather than the inferring or concluding that God will take his part i. e. that his prayer shall be heard And this also appears by v. 3. where having offered himself to Gods examination v. 2. for the truth of what he had here pretended he specifies expresly or instances in these two things only by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in sacred style the latter is mentioned first For thy loving kindness is before mine eyes there is his unmoved hope and I have walked in thy truth there is his integrity V. 2. Try The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally so to try as the metallist doth his gold by dissolving and melting it So Psal 66.10 thou hast tried me as silver is tried where the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast melted us as the goldsmith melts his silver So Isa 47.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have melted thee I have tried thee in the crucible of affliction And thus the LXXII renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set on fire the Latine Vre burn and the Arabick make to burn And thus it specially belongs to afflictions by which as by fire such trials are made V. 4. Dissemblers From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which therefore literally signifies those that hide themselves which because all wicked men desire to do their actions averting and hating the light therefore the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine iniqua gerentes wicked doers the Arabick breakers of the Law and so in sense it is to be rendered but literally the secret dealers the greatest wickednesses being those that are most secretly contrived and accordingly the Chaldee so paraphraseth it they that hide themselves that they may do ill V. 6. I will wash That the future tense in Hebrew is frequently taken in the preter tense is known to all Here the context requires it to be so both in v. 5. and 6. being all but an explication or recital at large of what had been said v. 1. viz. that he had walked in integrity And therefore as it is v. 3. I have walked in thy truth and v. 4. I have not sat and 5. I have hated so in all reason must the futures be rendred in the latter part of those verses 4. and v. 5. I have not not I will not go and sit And then by consequence so it must be in this v. 6. I have not will for the future washt my hands in innocency and so compast Now for the phrase washing hands in innocency the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally among the guiltless and so the Latine render it inter innocentes among the innocent But this sure signifies no more than the ordinary reading of the Hebrew imports to wash the hands in token of innocence This we know was common a-among the Jews from Deut. 21.6 in any solemn business of protesting innocency to wash the hands as a token of it and so Pilate did Matth. 27. But it particularly belong'd as a ceremony preparative to praying for unless we come pure to that work there is no hope to be heard If I incline to wickedness in my heart the Lord will not hear saith David and surely the Lord heareth not sinners saith the man in the Gospel that was born blind and Isa 1. when you make long prayers I will not hear your hands are full of blood wash you make you clean 'T was therefore a common usage among all the Jews always to wash before prayers So saith Aristeas in his History of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the custom for all the Jews to wash their hands as oft as they pray to God whence the Apostle takes that phrase or lifting up holy hands 1 Tim. 2.8 see note b on that chapter So in the Yad Tephillah c. 4. Sect. 2. The hands are to be washt before prayers To this belongs the rule of the Jews that every one should wash as soon as he rises in the morning thereby to prepare himself for the reading of the Shemaah and praying not accounting him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or clean before he hath washt his hands in water and this in imitation of the Priests ministring in the Sanctuary who were not to perform any sacred office till they had poured water out of the Laver that was set in the Temple to that purpose and washt their hands in it In place of which offices of the Priest is say they the reading of the Shemaah in the morning and at other times which belongs to all and must be prepared for by washing See Mr. Pococks Miscell c. 9. This then being premised the only difficulty remaining is what is meant by incompassing the Altar this referring no doubt to the Priests officiating or sacrificing at which time he was wont to go about the Altar as it here follows
which ardently and solemnly I address unto thee and so as thou hast promised gratiously to answer them 3. Draw me not away with the wicked and with the workers of iniquity which speak peace to their neighbours but mischief is in their hearts Paraphrase 3. And let not me be handled in that manner as wicked unjust oppressors and treacherous designers are wont to be handled perishing in their injurious attempts 4. Give them according to their deeds and according to the wickedness of their endeavours give them after the work of their hands render to them their desert 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up Paraphrase 4 5. For them it is most just that they should be dealt with as they have dealt that the same measure that they have meted to others should be meted to them again That as they have not heeded God and his actions and works of providence but lived in opposition to all his precepts so he in stead of prospering them as they expect should remarkably blast all their attempts and at length utterly destroy them see note on Psal 10.50 But thus sure thou wilt not deal with me who have kept close to thee in all my undertakings have dealt uprightly with all and attempted nothing but what I have thy warrant for 6. Blessed be the Lord because he hath heard the voice of my supplications Paraphrase 6. On which grounds I come confidently to thee with my request and am so assured of thy hearing and answering it graciously that I have nothing to do but to acknowledge and magnifie thy mercies as if they were already poured down upon me saying 7. The Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Paraphrase 7. The Lord of heaven is my only fortification and defence I placed my full trust in him and never made applications to any other aids that humane wisdom might suggest and I am assured I shall reap the fruit thereof assistance and deliverance in due season and therefore I am transported with joy and cannot chuse but triumph and exult and make and sing hymns for the acknowledging of his mercy 8. The Lord is their strength and he is the f saving strength of his anointed Paraphrase 8. Those that adhere to God shall certainly be protected by him he will never fail to come seasonably to the rescue of him whom he hath by his own appointment advanced to the Kingdom 9. Save thy people and bless thine inheritance feed them also and lift them up for ever Paraphrase 9. O be thou now pleased to stretch forth thy hand to rescue thy faithful servants whom thou hast chosen for thy self to be owned by thee in a peculiar manner be thou their pastor to take care of them as of thy flock and for ever to support them and raise them up when they are fallen Annotations on Psalm XXVIII V. 1. Lest if thou The Hebrew idiome is here observable The words are literally thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest thou be silent or hold thy peace from me from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak by parable Yet here the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no influence on that which immediately follows for thus the sense bears not be not silent lest thou be silent but on that only which is farther off lest I be likened that in the midst being only taken in in passage to the latter and is best rendred in sense left thou being silent or lest whilst thou art silent I be likened This idiome frequently occurs in the sacred writings and will be useful to be remembred from hence The LXXII render it literally as it lies in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest thou be silent to me and I be likened and so the Latine and Syriack also and so it must be rendred the other by if or whilst being the paraphrase and not the version and so used only by the Chaldee which professeth paraphrasing V. 2. Oracle From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for the place wherein the Ark was the holy of holies in the Temple and so proportionably in the Tabernacle before the Temple was built so stiled not only from the Decalogue or ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which were put into the Ark but specially because from the midst of the Cherubim God was wont to give answer to the Priest when he inquired of ought and so to speak there From this use of it 't is ordinarily stiled the Oracle 1 King 6.5 16 19 20 22 30. and 8.6 8. in all which the LXXII retain the Hebrew word and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 2 Chron. 3.15 and 4.20 and 5.6 8. only here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Latine takes it in the notion of Templum but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred the Tabernacle of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Act. 19. e. or Sanctuary a part of that as in the Christian Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church or Temple is signified and that part particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the table of the holy mysteries is set called also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar-place as we learn from the Scholiast of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy Oracle in this place so Symmuchus and Aquila read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracle the Tabernacle or Sanctuary wherein the Ark was placed toward which they used to pray and expect Gods answers from thence viz. the granting of their prayers as when in matters of doubt they sought to the oracle for the resolution of it the Priest solemnly gave them responses from thence called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles answerable to the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak see note on Rom. 3.1 V. 3. Draw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to draw and apprehend will be best rendered here seize not on me as he that seizeth on any to carry or drag him to execution The Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Number me not with the wicked seeming to transfer the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 26.9 hither for so that is to be rendred number not my soul with sinners In like manner the LXXII which there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy me not together with do here after they have literally rendred
womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
〈◊〉 thou hast afforded strength to my beauty made my splendor or prosperous state v. 7. firm and durable which may probably enough be the intire meaning of the phrase without referring to the Ark yet was it not amiss to mention the other in the Paraphrase as the means of his conceived safety V. 10. Hear For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear thou the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heard and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been and so convert the petition of David into a report of Gods having granted it which is the subject of the next verse V. 11. Dancing From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or hollow musical instrument ordinarily used in singing or dancing and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for dancing So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into dancing and so the Interlinear and though the copy of the LXXII antiently as well as now read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into joy and so is followed by the Latine Syriack and Arabick yet the conjecture of our learned Country-man Mr. Nic. Fuller is very probable that their original reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dancing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gladness the Hebrew word thus exacting and the conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and lamentation not unfitly agreeing thereto for to that is opposed and properly succeedeth dancing see Matth. 9.17 To this is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast opened my sackcloth For in time of mourning the manner was to gird it on so 2 Sam. 3.3 Rend your clothes and gird you with sackcloth Joel 1.13 Gird your selves and lament and so Isa 32.11 gird upon your loyns In stead of that melancholy cincture gladness here becomes a cincture as if sorrow like a conquered enemy were to be carried in triumph adding to the glory of the victory and taken in as an ingredient in our joy V. 12. My glory What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is somewhat uncertain The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable of the earth that they may praise thee the Syriack read it as after the verb of the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing to thee glory but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my glory may sing and so the Latine Arabick and Aethiopick in the notion of glory for the tongue or heart of man praising God as elsewhere and here the context directs to interpret it The Thirty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirty First Psalm is an excellent mixture of prayer and praises and constant affiance in God it was composed by David and committed to the Prefect of his Musick 1. In thee O Lord do I put my trust let me never be ashamed deliver me in thy righteousness Paraphrase 1. O blessed Lord I place my whole affiance and confidence in thee do not thou forsake and disappoint me but make good thy promised mercies and deliverances unto me 2. Bow down thine ear to me deliver me speedily be thou my strong rock for an house of defence to save me Paraphrase 2. Receive my prayer and hasten to my relief be thou to me as a fortress and place of refuge whereto I may confidently resort and find safety 3. For thou art my rock and my fortress therefore for thy names sake lead me and guide me Paraphrase 3. And such indeed have I constantly experimented thee to be whensoever I have made my applications to thee thou hast succoured and secured me and so I do not doubt thou wilt still continue to do and though I have no title of claim thereto but only thy free mercy and most gracious promise direct and conduct me in all my ways 4. Pull me out of the net that they have laid privily for me for thou art my strength Paraphrase 4. Rescue me I pray thee out of the mischief that is treacherously prepared and designed against me for thou art my only helper 5. Into thy hand I commend my spirit thou hast redeemed me O Lord God of truth Paraphrase 5. To thee I offer up my very soul that part which alone is worth thy having to thee I give it in pledge as to one that having already wrought so many deliverances for me hast obliged me to be wholly thine and withal ingaged thy self by those pawns of thy goodness to do the like again in all my necessities 6. I have hated them that regard lying vanities but I trust in the Lord. Paraphrase 6. I detest all the Gentile practices of consulting auguries and divinations which alas never stand them in any stead deceive and frustrate their confidences All my addresses shall be made to thee O Lord and in thee will I repose all my confidence 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble thou hast known my soul in adversities Paraphrase 7. All my delight and joy shall be in recounting thy continual goodness toward me how thou hast regard to my necessities and owned me and relieved me in my lowest condition 8. And hast not shut me up into the hand of the enemy thou hast set my feet in a large room Paraphrase 8. And not delivered me up into the power and malice of my adversaries but as yet preserved me in a state of liberty 9. Have mercy upon me O Lord for I am in trouble my eye is consumed with grief yea my soul and my belly Paraphrase 9. Yet are not my troubles at an end O Lord I have long waited for rest but have not yet attained to it This is very grievous unto me painful to my soul my sensitive faculty and to my bowels the seat of those affections and of most accurate sense O be thou graciously pleased to look upon me 10. For my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed Paraphrase 10. For the continual distresses and troubles wherewith I have been exercised have even exhausted me thy punishments for my sins have brought me very low I am ready to sink and fail under them 11. I was a reproach among all my enemies but especially among my neighbours and a fear to mine acquaintance they that did see me without fled from me Paraphrase 11. My enemies scoff at me and so also do my friends in a great degree seeing me after all my confidence to continue thus helpless This makes them from whom I have most reason to expect relief to be afraid to afford me any and so I am avoided and left destitute by all men 12. I am forgotten as a dead man out of mind I am like a broken vessel Paraphrase 12. I am no more considered or cared for by them than as a
man dead and buried and forgotten by his associates I am lookt on as one irrecoverably lost and am therein resembled to a potters vessel which if broken cannot be made whole again Jer. 18.11 and so as that refuse potsheard cast out as good for nothing 13. For I have heard the slander of many fear was on every side while they took counsel together against me they devised to take away my life Paraphrase 13. Many and those no mean ones I have heard reproaching and taunting me calling me fugitive a lost and undone person hereby indeed expressing their wishes and enterprizes being all risen up in arms against me and jointly resolving to destroy me utterly 14. But I trusted in thee O Lord I said Thou art my God Paraphrase 14. Mean while I reposed my trust in thee O Lord incouraging my self with the meditation of thy mercy and tender care which would certainly secure me 15. My times are in thy hand deliver me from the hand of my enemies and from them that persecute me Paraphrase 15. As for the fittest season of affording me deliverance it must in all reason be referred to thy choice O Lord when thou seest it most opportune be thou pleased to do it for me 16. Make thy face to shine upon thy servant save me for thy mercies sake Paraphrase 16. Restore thy favourable aspect unto me deliver me of thy great kindness and mercy to me 17. Let me not be ashamed O Lord for I have called upon thee let the wicked be ashamed and let them be silent in the grave Paraphrase 17. Lord I have addrest my prayers to thee relied and depended on thee thine honour is concerned and ingaged in my preservation should I be disappointed in my confidence it would redound to thy reproach It is the wicked mans portion to exspect and miss deliverance and so to perish with shame and ignominy 18. Let the lying lips be put to silence which speak grievous things proudly and contemptuously against the righteous Paraphrase 18. 〈◊〉 〈◊〉 it ordinary for the â—â—â—â—â—â—rer to be disappointed in his designs and brought to shame and so for all others that scoff and deride the faithful servants of God and that with the greatest pride and contumely 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them which trust in thee before the sons of men Paraphrase 19. But as for those that serve thee faithfully and repose their whole trust in thee and so use no other artifices to advantage themselves but those which are perfectly allowable in thy fight there is abundant mercy laid up for them with God his works of deliverance and exaltation are constantly shewed forth to them in a visible and eminent manner 20. Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Paraphrase 20. Thy favour and providence over them represented by the Cherubims wings in the Ark is their sure refuge and guard and defence whatsoever contentious proud men can design or threaten against them 21. Blessed be the Lord for he hath shewed me his marvelous kindness in a strong city Paraphrase 21. And thus hath God his Name be ever praised for it given me evidence of his wonderful mercies securing me as in a fortified city from all the attempts of mine enemies 22. For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee Paraphrase 22. I was once in a great sadness of heart at the time of my flight from Saul and did verily think I should have been destroyed and yet even then upon the addressing my prayers to thee thou immediately deliveredst me out of that danger 23. O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud doer Paraphrase 23. Here is abundant cause for all pious men heartily to love God and admire his goodness and admirable excellencies by considering his constant deliverances afforded to all those that cleave fast to him and not only deliverances but victories all or more than they stand in need of 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Paraphrase 24. And therefore let all that repose their trust in God chearfully proceed and firmly and constantly adhere unto him and never be tempted with any difficulties to fall off or forsake him Annotations on Psal XXXI V. 6. I have hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have hated which the Chaldee retein in like manner in the first person the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast hated and so the Latine Syriack c. misreading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the verse seems to be by them most significantly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain adverbially so as to affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that observe precedent and not to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities for if they be such the additioâ— â—ing will add little to them The sense lies 〈◊〉 that heathen men when any danger or difficulty approacheth them are solemnly wont to apply themselves to auguries and divinations and so to false Gods to receive advice and directions from them but doing so and observing their responses most superstitiously they yet gain nothing at all by it their applications and addresses are in vain return them no manner of profit And these David detests and keeps close to God hopes for no aid but from him And thus the Latine and Arabick understand it also though the Chaldee read paraphrastically works like to vanity and a lye and the Syriack vain worships V. 10. Iniquity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin iniquity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of my iniquity But this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty and from thence the Syriack and Latine c. as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty or affliction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies sin so it signifies also the punishment of sin Isai 53.6 11. and so here it seems to signifie so as to connect with grief and sighing precedent and to denote those miseries which his sins had brought upon him The learned Castellio renders it in hoc supplicio in this punishment and that consideration perhaps joyned with the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might move the LXXII c. to render it poverty for that as it is evil is a punishment of sin V. 13. Fear was on every side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dwell inhabite and with the preposition × from to fear 1 Sam.
which all the sacrifices and burnt-offerings under the Law were but types and shadows and at the presence of which they were to cease as we know they did and as is exprest here in the following words Burnt-offering and sin-offering hast thou not required Then said I Loe I come That this whole passage is an eminent prophecy of Christ appears by the Apostle Heb. 10.5 who makes Christ not David to be the speaker here wherefore when he i. e. Christ cometh into the world he saith Sacrifice which makes it less necessary for us in this place to seek for any first sense wherein David might be interpreted to speak this of himself but rather to account of it as the great signal wonder of mercy done by God to men which in the recounting of Gods wonderful works and thoughts to us-ward v. 5. he seasonably brings in by the spirit of prophecy viz. the birth of the Messias and the Sacrifice of himself wherein so many even innumerable and unexpressible mercies were comprised and folded up If it may be thus understood as an instance brought in by David prophetically of Gods wonderful mercies then will these three verses be no more but a description of Christs coming into the world after which David again proceeds to the recounting of Gods mercies more generally vers 9. But because there is no assurance of this and the Apostles words Heb. 10.5 may refer only to the higher and Prophetick completion of the words and yet not prejudice a first immediate sense of them as belonging to David it is not amiss therefore here though not in the paraphrase to annex that viz. that God prefers obedience noted as was said by opening the ear before the richest oblations and holocausts and that therefore David designes that as his way of rendring his humblest thanks for Gods mercies by performing faithful obedience to his commands This is the literal meaning of Sacrifices and burnt-offerings thou wouldest not desire mine ears hast thou opened the latter that of ready willing obedience thou hast much preferred before the former And again to the same purpose Burnt-offerings and sacrifice thou hast not required Then said I Loe I come to do thy will O my God i. e. They are not sacrifices in their greatest multitude that God requires and expects of Kings or such as David as their returns for the greatest mercies but a ready and cheerful obedience to his commands such a discharge of the regal office as may tend most to the honour and glory of God such as was prescribed Deut. 17.16 c. where the duties of a King are set down and in the close of them this of his writing him a copy of the law in a book and reading therein all the days of his life v. 18 19. In reference to which as it may truly be said In the volume of the book it is written of me of David as of all other Kings in this place of Deuteronomy so may that be fitly interpreted that follows O my God I have delighted therein made thy service the study and practice thereof the great imployment and pleasure of my life yea thy law is in the midst of my bowels which was much more then the command of having it written in a Book I am perfect in the knowledge and continually exercised in the practice and performance of thy commandments V. 7. In the Volume From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to roll or fold comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Symmachus literally renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 folding and Theophylact on Heb. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must be understood in that sense denoting the round form that a writing is in when it is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being applyed to a book or writing as here which some call the folding As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book that signifies any writing among the Jews whose custom it was to write in a long roll see note on Luk. 4. a. and that folded up to preserve it and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than a folded paper or parchment of writing a roll Now as by this phrase any kind of writing is signified and so as it belongs to Davids person it may fitly refer to the book of the Law wherein the duty of Kings was set down Deut. 17. So it must be remembred that in such rolls were contained their contracts as among us in indentures and so here the roll of the book as it belongs to Christ is no more but a bill or roll of contract betwixt God the Father and him wherein is supposed to be written the agreement preparatory to that great work of Christs incarnation wherein he undertaking perfectly to fulfill the will of God to perform all active and also passive obedience even to death had the promise from God that he should become the author of eternal salvation to all those that obey him V. 15. For a reward For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a reward the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the heel and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies their turpitude or filthy actions and so their shame in that sense as it is taken for any shameful thing for that is it which is to be rewarded with desolation The Forty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Forty First Psalm sets forth the present reward of merciful-minded men in this life and from thence ascendeth to the assured mercies of God to his faithful servants that stand in need of them It was composed by David and committed to the Praefect of his Musick 1. Blessed is he that considereth the poor the Lord will deliver him in the time of trouble Paraphrase 1. The blessings of God shall not fail to be poured out on the merciful-minded man who is careful to consider and succour those that are in sickness or any kind of misery God shall be sure to succour him when afflictions come upon him 2. The Lord will restore him and keep him alive and he shall be blessed upon the earth and thou wilt not deliver him unto the will of his enemies Paraphrase 2. Whatsoever his diseases or dangers are God will interpose for his relief and if he see it best for him signally secure his life and restore him to a prosperous flourishing condition in this world and whatever the malice of his enemies be deliver him out of their hands 3. The Lord will strengthen him upon the bed of languishing thou wilt make all his bed in his sickness Paraphrase 3. When he falls into sickness or distress for from those the pious man is not secured in this life the God of might
and mercy will be his upholder he will smooth and soften all that befalls him and make it cheerfully supportable 4. I said Lord be merciful unto me heal my soul for I have sinned against thee Paraphrase 4. Upon this account I have all confidence to address my prayers to God in time of my distress This duty of mercifulness being one that as he prescribes so he eminently exemplifies to us by his own practice Luk. 6.36 To him therefore I make my address for mercy of the highest and most valuable sort his balsam to my wounded soul his free pardon for my sins which have justly deserved all the calamities that can fall upon me 5. Mine enemies speak evil of me When shall he dye and his name perish Paraphrase 5. My enemies are very malicious against me very industriously diligent to seek my ruine 6. And if he come to see me he speaketh vanity his heart gathereth iniquity to it self when he goeth abroad he telleth it Paraphrase 6. When they are in my presence they speak flatteringly and deceitfully meanwhile they plot and project mischief against me and discourse it abroad wherever they have opportunity 7. All that hate me whisper together against me against me do they devise my hurt Paraphrase 7. All mine enemies conspire together secretly and joyn their mischievous indeavours to do me what hurt they can 8. An evil disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Paraphrase 8. They are confident their calumnies shall mischief me and that I shall never recover or deliver my self out of this pertinacious ruine which now they have by their slanders contriv'd against me 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Paraphrase 9. And in this not only my known profest enemies have joyned against me but one particularly that profest the greatest kindness to me a servant in whom I reposed trust and that lived by my service Achitophel probably one of Davids Counsellors 2 Sam. 16.23 hath most insidiously and perfidiously set himself against me And herein was David a Type of Christ betrayed by his own Disciple that was in a special manner intrusted by him Joh. 13.19 10. But thou O Lord be mercifull unto me and raise me up that I may requite them Paraphrase 10. But do thou O Lord preserve me from their mischievous purposes restore me to my throne in safety and I shall chastise this their wickedness 11. By this I know thou favourest me because my enemy doth not triumph over me Paraphrase 11. As yet my adversaries have not been able to prevail against me as fain they would and thereby I discern thy watchful providence over me which alone hath disappointed them 12. And as for me thou upholdest me in mine integrity and settest me before thy face for ever Paraphrase 12. Thou hast undertaken the patronage of my cause and not suffered me to perish in mine innocence but rescued me out of their hands and reserved me for thy service 13. Blessed be the Lord God of Israel from everlasting to everlasting Amen and Amen Paraphrase 13. And for this and all other his mercies his glorious majesty be now and ever magnified by me and all the congregation of those that profess his service Annotations on Psal XLI V. 8. An evil disease What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some difficulty The Antient Interpreters generally render it a perverse or mischievous or wicked word the Chaldee a perverse word the Syriack a word of iniquity the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine iniquum verbum a wicked word the Arabick words contrary to the law And so in all probability it is set to signifie a great slander or calumny that as men of Belial are slanderous persons so the speech of Belial shall signifie a slanderous speech And this is said to cleave to him on whom it is fastened it being the nature of calumnies when strongly affixt on any to cleave fast and leave some evil mark behind them Calumniare fortiter aliquid haerebit 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie a plague or pestilence but there is no cause of rendering it so here The consequents of now that he lyeth he shall rise up no more are but a proverbial phrase among the Hebrews applicable to any sort of ruine as well as that which comes by disease the Calumniator may destroy and ruine as well as the pestilence and from him was Davids danger most frequently and not from a pestilential disease V. 13. Blessed This form of benediction here and the like at the end of every Book of the Psalms is by the Jews said to be affixt by the Compiler of the Book who having finisht it praises God So saith Aben-Ezra on Psal 89.52 and gives for instance the perpetual custom of their writers of closing with some comprecation That which will make this more to be heeded is that all the several books end in this manner see note on Title of Psalms Nor will it be more strange to say that Ezra or whosoever composed the books of Psalms in this form and division added their conclusions to them then 't is to say that the end of the last chapter of Deuteronomy was affixt to the Pentateuch by the Sanhedrim or the Four and Twentieth verse of the One and Twentieth of St. John by the Church of Ephesus see note c. on that Chapter 'T is sure that the Psalter was antiently received in this division Jerome in his Epistle to Marcella recounting the Hagiographa says Primus liber incipâ— Ã Job Secundus à Davide quem quinque incisionibus uno Psalmorum volumine comprehendunt The first begins from Job the second from David which they comprize in five divisions as one volume of Psalms So Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews divided the Psalter into five Books so that it is another Pentateuch And then they that thus distributed it may reasonably be thought to have afforded every book those solemnities of conclusive benedictions which we find they have and which are so perfectly agreeable to the subjects of each book laâ—ding and praising God The end of the First BOOK THE SECOND BOOK OF PSALMS The Forty Second PSALM TO the chief Musitian Maschil for the sons of Corah Paraphrase The Forty Second is the first of the second Book of Psalms in the Hebrew partition of them which second Book reaches to the end of Psalm LXXII and contains one and thirty Psalms It was composed in time of his distress in his flight from Absalom and is chiefly spent in bemoaning his detention from Sion the place of Gods solemn worship and was set by him to the tune known by the name of Maschil see note on Psal 32. a. and committed to the Praefect of his Musick to be sung by the Posterity of Corch
any reason to make the former word to be in the genitive case nor is there any ו conjunction between them and the Chaldee that alone differs from the LXXII yet read it in this other form from whom is the joy of or God my exceeding joy If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted it may then be as our English margine hath it God the gladness of my joy i. e. he that is the great author of all the joy I have But if it may here be taken in the notion of the other contrary passion or commotion that of sorrow then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow or turneth my commotions into joy V. 4. The harps Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed that being among the Graecians used in sadness only and so defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a musical instrument a mournful harp and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn and wail and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and mournful 't is yet among the Hebrews generally a cheerful joyful musick so Gen. 31.17 and 2 Chron. 10.28 Job 21.12 and 30.13 and frequently in these Psalms see Psal 33.2.71.22.81.3.92.4.137.2.149.3 Isai 5.12.24.8 Ezek. 26.13 and 1 Mac. 3.5 The Forty Fourth PSALM TO the chief Musitian for the sons of Corah Maschil Paraphrase The forty fourth Psalm is a description of the several conditions and states of the Jewish Church and therein a commemoration of Gods former mercies as a ground of confidence in and prayer to him for deliverance out of present dangers and was composed in some time of general oppression by foreign enemies v. 11 12. and committed to the Prefect of the Musick to be sung by the posterity of Corah see Psal 42.1 to the tune called Maschil see note on Psal 32. a. 1. We have heard with our ears O Lord our fathers have told us what work thou didst in their days in the times of old 2. How thou didst drive out the heathen with thy hand and plantedst them how thou didst afflict the people and cast them out Paraphrase 1 2. Thy doings in former ages O Lord are famously spoken of and delivered down to us from father to son How thou by thy power didst eject the Canaanites c. and in their stead didst place thine own people of Israel having first brought them out of Egypt rescued them from the hands of those heathen tyrants smiting with ten several plagues the Egyptians that kept them in bondage 3. For they gat not their land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Paraphrase 3. A special work of thine this for 't was not any prowess of arms or opposition of greater strength that got the children of Israel the victories which they obtained over these nations or possest them of their land but the signal interposition of thy power shining and shewing forth it self visibly in that whole action an effect and a testimony of thy special favour to them which thus performed what thou hadst promised of giving them this fruitful land to be injoyed by them 4. Thou art my King O God command deliverance for Jacob. Paraphrase 4. Thou therefore that hast thus magnified thy power and mercy in delivering this people of thine art in all reason to be adored by us as our God and supreme Conducter to whom alone I am to make my address at this time for the deliverances which thou hast promised to give and hast constantly afforded to thy people 5. Through thee will we push down our enemies through thy name will we tread them under that rise up against us Paraphrase 5. From thee must all our victories come thou must furnish us with our offensive arms such thou hast given to the beasts of the field horns to the bull c. And thy presence and conduct must supply to us our natural want of these And if thou be thus present with us we shall certainly be as succesful as the most mighty of those creatures over the weakest assailant As they first gore and wound them with their horns and then trample them under their feet so shall we deal with our stoutest enemies 6. For I will not trust my in bow neither shall my sword save me Paraphrase 6. As for artillery and provisions of war we use them without any trust or relyance on them either to secure our selves or hurt others 7. But thou hast saved us from our enemies and hast put them to shame that hated us Paraphrase 7. 'T is thy strength only and mercy to us that hath wrought all our good successes delivered us and discomfited our enemies and accordingly in that alone all our confidence is reposed 8. In God we boast all the day long and praise thy name for ever Selah Paraphrase 8. All our victories have been hitherto due to thee from thee we have received them and to thee we have given all the praise of them and consequently for the future we have none else to rely on none to acknowledge for our defender and reliever but thee 9. But thou hast cast us off and put us to shame and goest not forth with our armies Paraphrase 9. But alas our sins have provoked and removed thee from us thou hast suffered us to be worsted by our enemies and hast not of late shewn forth thy majesty for our aid and succour 10. Thou makest us to turn back from our enemies and they which hate us spoil for themselves Paraphrase 10. Thou sufferest us to be put to flight and chased by our enemies and consequently to be despoiled and pillaged by them 11. Thou hast given us like sheep appointed for meat and hast scattered us among the heathen Paraphrase 11. Thou hast permitted many of us to be slaughtered like sheep see v. 22. such as are killed by the butcher not the priest for the shambles to be freely used as men please not for the altar to which those that are set apart cannot be rudely handled without violation of religion And as sheep again being worried by the Wolf are driven from the flock and scattered upon the mountains so are our armies destroyed and routed 12. Thou sellest thy people for nought and doest not increase thy wealth by their price Paraphrase 12. We are alas cast away by God as the worst kind of slaves which are not thought worthy to have any price demanded for them by their masters sadly handled without the comfort of bringing in any honour to God by our calamities Thy Church among us is defaced and no other people taken in in stead of us by whom thy Name may be glorified 13. Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us 14. Thou makest us a
those that are in the greatest distresses be thou gratiously pleased to look upon me to be atoned and reconciled toward me 2. Wash me throughly from mine iniquity and cleanse me from my sin Paraphrase 2. O let not any the least of these crimes that I have been guilty of in this matter be permitted to appear in thy sight or rise up in judgment against me but seal me thy perfect pardon for every one of them 3. For I acknowledge my transgressions and my sin is ever before me Paraphrase 3. For I do most willingly confess that I have committed in the compassing of one carnal pleasure many horrid and odious sins These are a perpetual terror to my conscience an amazing prospect continually outfacing and tormenting me 4. Against thee only have I sinned and done this evil in thy sight that thou mightest be justified when thou speakest and be clear when thou judgest Paraphrase 4. And though the dignity and office wherein thou hast placed me over thy people leave me not liable to any humane process or judicature among men yet am I most sadly culpable and liable to vengeance from thee the pure God of heaven the transcendent Ruler over all the Kings of the earth Thou mayest most justly proceed against me as against the most criminous rebel indite me and arraign me of adultery drunkenness and murther also and whatever suit thou wagest against me thou art sure to cast me whatsoever vengeance thou exactest to be inflicted on me I must most deservedly and inevitably fall under it 5. Behold I was shapen in iniquity and in sin did my mother conceive me 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom Paraphrase 5 6. Lord I am a most polluted creature the corruption of my nature the bare inclinations of my will to any unlawful object ought in any reason to be strictly watched and industriously rejected by me and thy grace continually sollicited to inable me to overcome them and not in the least degree favoured or indulged or yielded to when I so well know that thou requirest purity of the heart and affections and forbiddest the very first thoughts of any unlawful injoyment and beside this revelation of thy will that I should thus keep my self pure art pleased to grant me thy grace to make me inwardly sensible of this part of my duty and this is a great inhauncing of my sin committed against all these obligations 7. Purge me with hyssop and I shall be clean wash me and I shall be whiter than snow Paraphrase 7. Lord be thou pleased to absolve me and solemnly to declare and seal to me thy reconciliation after the same manner as the priest is wont to do when upon the unclean thing he sprinkles water mixed with the ashes of an heifer and of cedar wood and of hyssop and of scarlet Lev. 14.6 7. Num. 19.6 the solemn ceremony for the purification of sin v. 9. and whereby the blood of the lamb of God the death of the Messias was praefigured and then I shall again be restored to that blessed state from which I have so sadly fallen by my outragious miscarriages 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Paraphrase 8. I am in a most sad and wretched condition thy just displeasure and wrath for my sins as long as it continues over me is the setting my soul upon the torture my own conscience being the executioner under thee O be thou pacified and reconciled toward me and it shall be the joyfullest news that ever came to any poor tortured suppliants ears when he is taken off from the rack and all his bones set and restored to ease again 9. Hide thy face from my sins and blot out all mine iniquities Paraphrase 9. Lord pardon my sins and return to thy wonted favour toward me 10. Create in me a clean heart O God and renew a right spirit within me Paraphrase 10. I have sadly fallen from my wonted purity and sincerity Lord by the good work of thy grace upon my heart restore me to it again and renew me inwardly and throughly my very thoughts as well as my actions that I never fall into the least beginning of any such pollution again 11. Cast me not away from thy presence and take not thy holy spirit from me Paraphrase 11. Lord it is just with thee to reject me from all spiritual commerce and communication with thee who have resisted thy spirit and wasted my soul by so many wilful commissions against thee just that thou shouldest withdraw thy grace to which I have done such despite O do not thou thus severely punish me by withdrawing that which now more than ever I stand in need of 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit Paraphrase 12. Without thy help and aids I am utterly unable to get out of this broken condition the free and voluntary assistances of thy spirit are so perfectly necessary to me that I can never think a good thought make the least attempt toward recovering the purity from whence I am fallen without them O be thou pleased to restore them to me and thereby to support and establish me 13. Then will I teach transgressors thy ways and sinners shall be converted unto thee Paraphrase 13. And this thy exceeding mercy to a sinner so sadly laps'd may be a means to bring wicked livers home to repentance I shall be able to incourage them to return by proclaiming mine own success who have fallen as sadly as any of them can have done And being thus incouraged by my example and experience many I doubt not by the assistance of thy grace shall be brought home to thy service and the practice of the duties of new life 14. Deliver me from blood-guiltiness O God thou God of my salvation and my tongue shall sing aloud of thy righteousness Paraphrase 14. Oh that sin of murther is an horrid and crying sin of a black and deep dy and though mine own hands have not been polluted with it yet my conscience assures me the guilt of the murther of Uriah lies on me who projected and contrived it by others O thou blessed Lord from whom all my deliverance must come be thou pleased to deliver me from this one as from those other foul Commissions and it will be most joyful news to me and with the greatest exultation of heart shall I proclaim thy abundant mercies to me 15. O Lord open thou my lips and my mouth shall shew forth thy praise Paraphrase 15. This work of grace from thee shall set my lips wide open in praising and magnifying thee 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offerings Paraphrase 16. 'T is not any the richest hecatombe or most chargable oblation for my sin that thou expectest
overwhelmed me 6. And I said O that I had wings like a dove for then would I flee away and be at rest 7. Lo then would I wander far off and remain in the wilderness Selah 8. I would hasten my escape from the windy storm and tempest Paraphrase 5 6 7 8. And accordingly I am now forced as in a state of horrour and confusion to forsake my place to flee from Jerusalem with all possible speed to escape out of his hands and to this end to wander upon the mountains to go whither I may 2 Sam. 17.20 to avoid this calamity so suddenly raised by mine own rebellious son and subjects 9. Destroy O Lord and divide their tongues for I have seen violence and strife in the city Paraphrase 9. Lord be thou pleased to confound and dissipate their counsels see 2 Sam. 15.31 by causing some disagreement and division among them for all that they design and consult about is rebellion and rapine 10. Day and night they go about it upon the walls thereof mischief also and sorrow are in the midst of it Paraphrase 10. These two are the continual guard of their city the arts to which they are content to owe their safety And that which is within and is to be preserved by these means is it self of the same making violation of my â—ust rights established on me by God All that they have to do is to defend one wickedness and violence with the addition of many more 11. Wickedness is in the midst thereof deceit and gaâ—â—e depart not from their streets Paraphrase 11. And so their whole conspiracy what is it but a continued complication and conjunction of all kind of iniquity and injustice 12. For it was not an enemy that reproached me then I could have born it neither was it he that hated me that did magnifie himself against me then I would have hid my self from him Paraphrase 12. One thing that extreamly heightens my trouble is that the most pernicious counsel that hath been given in all this business was not the counsel of any known enemy whom I might have foreseen and prevented 13. But it was thou a man mine equal my guide and my acquaintance 14. We took sweet counsel together and walked to the house of God in company Paraphrase 13 14. But of Achitophel one whom I loved as my own soul or life one whose advice I took above all other mens 2 Sam. 1â— 23 one that I had a particular friendship with and communicated my secrets to him and above all one whom I had reason to look on as a pious man he was so ready always to accompany me to the service of God 15. Let death seise upon them and let them go down quick into hell for wickedness is in their dwellings and among them Paraphrase 15. But God will not suffer this perfidiousness of his to go unpunished he shall not live to perfect his design a death as unnatural unexpected and remarkable as that which fell on Corah Dathan and Abiram those rebels against Moses and Aaron shal certainly befall him for it is a most horrible wickedness that he is guilty of This is also a visible prediction of what should befal Judas who was parallel to Achitophel both in sin and punishments Act. 1. 16. As for me I will call upon God and the Lord shall save me 17. Evening and morning and at noon will I pray and cry aloud and he shall hear my voice Paraphrase 16 17. But as for my self I have nothing to do but to pray constantly and importunely to God thrice a day solemnly to reinforce my impression on him and no doubt he will be gratiously pleased to deliver me out of this distress as formerly he hath done out of all others and 18. He hath delivered my soul in peace from the battel that was against me for there were many with me Paraphrase 18. Restore me to peace and safety from the imminent danger of this rebellion which be it never so strongly and invincibly contrived and managed against me cannot outvie the strength of heaven which is certainly on my side God taking my part as he doth I can want no other supply of auxiliaries 19. God shall hear and afflict them even he that abideth of old Selah Because they have no changes therefore they fear not God Paraphrase 19. Without such aids God will himself be sure to maintain my cause he is eternal omnipotent and unchangeable and shall therefore according to his promise made to me protect and secure me and withal sharply punish these obdurate persons which for fear of men were corrupted from their obedience by Absalom and being now out in rebellion and going on prosperously and undisturbedly in it cannot by a far juster fear the fear of God be reduced 20. He hath put forth his hand against such as be at peace with them he hath broken his Covenant Paraphrase 20. They have broken all laws of fidelity and allegiance being obliged by oaths have had no regard thereto 21. The words of his mouth were smoother than butter but war was in his heart his words were softer than oyl yet were they drawn swords Paraphrase 21. Their tongues and hearts were at a great distance their smoothest and fairest and most flattering speeches were but designed to conceal and disguise under them their bloody and rebellious contrivances which under these pretences were most securely carried on till at last it was seasonable for them to break out into open war 22. Cast thy burthen upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved Paraphrase 22. But let their practises and designs be what they will I am resolved to make no other applications but those in my prayers to God All my wants and desires I will make known to him who is the Author of all good things even of my very being it self and in him repose my trust for the supplying of them He will I doubt not come seasonably to my relief and although he have now for a while permitted me to be driven from my place he will in his good time return me to it and not suffer this rebellion to prosper or me his anointed Vicegerent to be cast down for ever 23. But thou O God shalt bring them down into the pit of destruction Bloody and deceitful men shall not live out half their days but I will trust in thee Paraphrase 23. But on the contrary God shall assuredly bring these down to an untimely ruine or excision And the same is the portion which all other like them are to expect Rebels and perjured and bloody men shall generally meet with disappointments in this life gain little but the shortning of their own days seldom live half so long as other men that are more dutiful and peaceably disposed And in this contemplation of Gods just vengeance on them
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
that they fall not irreversibly under his vengeance 8. O bless our God ye people and make the voice of his praise to be heard 9. Which holdeth our soul in life and suffereth not our feet to slip Paraphrase 8 9. 'T is he that surrounds our lives in time of danger and preserves them from all miscarriage and accordingly is to be blest and magnified by all that have received this mercy from him to be preserved so long when if he had not supported they had each minute been cast down 10. For thou O God hast proved us thou hast tried us as silver is tried Paraphrase 10. He hath sometimes brought trouble and affliction upon us upon the same designs that metallists are wont to throw gold or silver into the fire to distern whether it be pure or no and if it be not to melt and separate all the dross and false metal from it Thus he dealt with the Israelites of old in the iron furnace of Egypt and proportionably thus he hath now dealt with us And this hath been his one gratious purpose in all his inflictions to approve our sincerity of adherence to him and to reform and purge out all that is vitious in us 11. Thou broughtest us into the net thou laidst affliction upon our loyns Paraphrase 11. One while he hath permitted us to be insnared and subdued by our enemies as in Egypt our Fathers were 12. Thou hast caused men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place Paraphrase 12. Another while he hath permitted them to oppress and tyrannize over us But then as after the example of those he hath by his providence chosen to permit very sharp afflictions to befal us so hath he gratiously brought us through and out of them again As he brought our fathers to Canaan a land flowing with milk and honey after the fire of the brick-kilns and the water of the sea and the floods of the River Jordan so hath he oft delivered us out of the most pressing distresses brought us out of drowing to blessing waters to a well-watered irrigated Country and returned us to all kind of prosperity 13. I will go into thy house with burnt-offerings I will pay thee my vows 14. Which my lips have uttered and my mouth hath spoken when I was in trouble Paraphrase 13 14. When we were in any distress we made our addresses to thee besought thee to avert them and upon thy hearing our prayers promised reformation of life and voluntary oblations for the acknowledgment of that deity from whence we expected and begged our relief And now being heard and answered by thee we are under the strictest obligation of justice and gratitude and performance of promise to return our most chearful acknowledgments to thee 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of â—ams I will offer bullocks with goats Selah Paraphrase 15. And this I will now do in the liberallest and most magnificent manner that can be 16. Come and hear all ye that fear God and I will declare what he hath done for my soul Paraphrase 16. And proclaim to all pious men for their incouragement â—ow gratiously God hath dealt with me all my life long 17. I cryed unto him with my mouth and he was extolled with my tongue Paraphrase 17. How as soon as I made my prayers unto him he granted them presently and gave me cause to convert them into praises 18. If I regard iniquity in my heart the Lord will not hear me 19. But verily God hath heard me he hath attended to the voice of my prayer Paraphrase 18 19. Which is beside the blessing granted a farther matter of joy and comfort to me that that God which cannot patronize any sin hath been pleased to hearken to my request and so to sign unto me his approbation of my sincerity 20. Blessed be God which hath not turned away my prayer nor his mercy from me Paraphrase 20. His Name be for ever magnifies for this honour of hearing my prayers and the deliverance consequent thereto Annotations on Psal LXVI V. 2. Make his praise glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Jewish Arab renders in the notion of giving give him glory and so regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit put is used for dedit gave and is here v. 9. joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give as a synonymâ—n and so to put to him honour is to give it him but he as well as others avoids making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in regimine so as to govern the noun that follows the glory of his praise for then as in the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his Name the vowel should be changed from to It is then possible that the nouns should be put by apposition and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be in the ordinary notion of put or make make glory his praise i. e. either your glory as Aben Ezra would have it make your glory his praise let it be your glory to praise him or his glory make his glory his praise But 't is yet more probable that the difficulty may be best removed by understanding a preposition in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewish Arab supplies it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or of his praise it may be as fitly by his praise i. e. by your praising of him To this sense the Chaldee may be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give him glory by his praise and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give glory by his praise or by praising him and that seems to be the most ready rendring of it There are several ways of giving glory to God one by confessing of sins Josh 7.19 my Son give glory to God and make confession to him and tell me what thou hast done and so 1 Sam. 6.5 ye shall give glory to God peradventure he will lighten his hand and Jer. 13.16 and elsewhere And another by praising him Isa 42.12 Let them give glory to the Lord and declare his praise so Rev. 2.9 when those beasts give glory and honour and thanks And so here give him glory by what means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his praise or by praising him V. 7. Power for ever That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the English age signifies not only time and duration but also the men that live in any time there is no question And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here most properly be rendred ruling the world or over the world and so the Chaldee certainly understood who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exerciseth dominion over the world and so I suppose the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dominion over the world doth import though the Latine hath rendred it amiss and against their meaning in aeternum The Syriack by following the Hebrew and rendring it 〈◊〉
of all that are in distress and thou hast promised thy certain relief to all that constantly wait on thee and in those thy promised mercies I have a peculiar portion Thy justice therefore and fidelity as well as thy mercy are concerned in granting me a seasonable deliverance at this time 3. Be thou my strong habitation whereunto I may continually resort thou hast given commandment to save me for thou art my rock and my fortress Paraphrase 3. O be thou my sure place of retreat whither I may constantly betake my self in in time of distress or danger This thou hast promised O Lord and therefore on thee I confidently depend for the performance of it 4. Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man Paraphrase 4. Lord suffer not injurious wicked men to succeed in their projected violences and cruelties against me 5. For thou art my hope O Lord God thou art my trust from my youth Paraphrase 5. To obtain thy audience to this request I have this argument of all others most forcible with thee viz. that I am one that have ever depended and relied on thee as thy creature and peculiar client 6. By thee have I been holden up from the womb thou art he that took me out of my mothers bowels my praise shall be continually of thee Paraphrase 6. Who acknowledge it thy work of continued protection by which I have been supported every hour of my life as of thy primary gift that I ever had any being in the world and so am obliged to bless and magnifie thy Name continually for both 7. I am as a wonder unto many but thou art my strong refuge Paraphrase 7. I am vilified and scoffed and reproached by many that I can talk of relief from heaven when in the eye of man I am so low and in such a deplored and lost condition but yet am I not disheartned or amated by this I know whom I have trusted and that there is no security like that of relying and depending on thee 8. Let my mouth be filled with thy praise and with thy honour all the day Paraphrase 8. O be thou now pleased to hasten to my relief that I may be able to refute these scoffers and divulge and proclaim to others the glorious advantages of thy service beyond any other course that can be received in competition with it 9. Cast me not off in the time of old age forsake me not when my strength faileth me Paraphrase 9. When I am in the wane of mine age and most feeble and destitute of strength I have none to fly unto but thee only O be thou pleased not to reject or despise me 10. For mine enemies speak against me and they that lay wait for my soul take counsel together 11. Saying God hath forsaken him persecute him and take him for there is none to deliver him Paraphrase 10 11. But refute the obloquies of my enemies who rejoyce and triumph over me and resolve and assure one another that I am forsaken by God and may now be securely assaulted and destroyed by them 12. O God be not far from me O my God make haste for my help Paraphrase 12. Let this their impiety excite and provoke thee speedily to arise to my relief who have no other to depend on but thee only 13. Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Paraphrase 13. And so shall my triumphant enemies be brought to shame seeing themselves thus frustrated and disappointed in their malicious designs and attempts against my life 14. But I will hope continually and will yet praise thee more and more Paraphrase 14. But whatever their triumphs and scoffs are they shall not drive me from my fast and sure hold nor yet from proclaiming to all men the exceeding goodness of that God on whom I wait but the more they scoff the more will I magnifie his greatness and profess my dependance on him 15. My mouth shall shew forth thy righteousness and thy salvation all the day for I know not the numbers thereof Paraphrase 15. And continually declare and depraedicate his mercy and fidelity that never fails to deliver those that relie on him And when I have spent my whole life on this task I shall justly think that I have come far short of giving him his due praises whose abundant excellencies and goodness toward his servant are infinitely above my imperfect measures either of valuation or expression 16. I will go in the strength of the Lord God I will make mention of thy righteousness even of thine onely Paraphrase 16. Whatsoever I undertake shall not be in any confidence of mine own but in full reliance on Gods strength alone and never talk of any security but that which I hold by his free mercy and fidelity which obligeth him to perform his promise and never to forsake those that depend on him 17. O God thou hast taught me from my youth and hitherto have I declared thy wondrous works Paraphrase 17. O blessed God I have had experience of thy wonderful acts of power and goodness from the first part of mine age and accordingly I have made declaration of them 18. Now also when I am old and gray-headed O God forsake me not until I have shewed thy strength unto this generation and thy power to every one that is to come Paraphrase 18. Do not thou now that my years increase and therewith my wants of thy support withdraw it from me but afford me matter of continual acknowledgments that I may yet proclaim thy attributes to many more than yet I have done that I may live to be an instrument of bringing in many proselytes to thy service who as yet are not born or know nothing of thee 19. Thy righteousness also O God is very high who hast done great things O God who is like unto thee Paraphrase 19. O how great is thy bounty how infinitely great how glorious are thy works of power and goodness There is none that can in the least be compared with thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth Paraphrase 20. Though thou hast permitted me to fall into very sharp afflictions and distresses yet I doubt not either of thy power or will to restore me again and rescue me out of the lowest and most disconsolate state 21. Thou shalt increase my greatness and comfort me on every side Paraphrase 21. And having done so exalt me higher than I was before the turning of thy face from me 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the harp O thou holy one of Israel Paraphrase 22. And for this thy constant performance
paraphrase it the former by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that learn thy law with respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law which hath such affinity with it the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing to thee as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters whereof differ so little from it The Seventy Fifth PSALM TO the chief Musitian Altaschith A Psalm or song of Asaph Paraphrase The seventy Fifth Psalm was composed by Asaph to the tune known by the name Altaschith see note on Psal 57. a. praising God for all his wondrous acts of mercy and of justice upon the enemies of his people and was committed to the Praefect of the Musick 1. Unto thee O God do we give thanks unto thee do we give thanks for that thy name is near thy wondrous works declare Paraphrase 1. We bless and magnifie thy mercies O Lord and again we bless and magnifie them and have all manner of inducement and obligation thus to do not only because we have received so many signal ingagements from thee but especially because the performance of this duty of praise is so richly accepted and rewarded by thee and thy power and providence ascertain'd to the present defense of all those that performe it faithfully that wait on thee for thy aids and faâ—l not in acknowledging the receit of them 2. When I shall receive the congregation I shall judge uprightly Paraphrase 2. For God is a most upright judge and if he doth a while delay the punishing of wicked men and relieving the godly that certainly is but an act of his wise disposal to choose the fittest season for it a time which in all respects is most agreeable and then he will certainly interpose in mercy to the one and just vengeance to the other 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it Selah Paraphrase 3. When the whole land was in a civil combustion one part as it were melted and dissolved from another 't was God alone that kept it from utter destruction by preserving alive the pious men who by their Prayers and Intercessions are wont to contend and prevail for averting of ruine see note b. or supported it still upon the proper basis and re-establisht David in his Throne 4. I said unto the fools Deal not so foolishly and to the wicked Lift not up the horn 5. Lift not up your horn on high speak not with a stiff neck Paraphrase 4 5. Represt and brought down the wicked Rebells that scoft at God and his Anointed and were obstinately bent to exalt themselves in his ruine These did God in his good time bring down and put to shame 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Judge he putteth down one and setteth up another Paraphrase 6 7. For indeed it is he only that can exalt or suppress and no power on earth can properly be said to do it this is the priviledge and prerogative of the one supreme supereminent ruler of all the world and in great justice he thus disposeth of this as of all things here belong as he sees fittest never suffering wicked men continually to prosper 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Paraphrase 8. All that befalls either good or evil men comes certainly from God who hath in his power judgments of the most direful aloy most fitly compared to a cup of the strongest wine with the addition of the most stupifying mixtures myrrhe c. see note on Rev. 14.10 c. and in the dispensing and pouring out of this some drops may fall to the portion of godly men in this world some afflictions for a time but then for the wicked they must expect the bottom of the cup the bitterest and most intolerable part of suffering every drop of those dregs of Gods wrath to be drunk up by them in this life probably but undoubtedly in another 9. But I will declare for ever I will sing praises to the God of Jacob. Paraphrase 9. As therefore it is my part not to fail to proclaim and bless the name of this God for ever which hath so favourably owned the cause of his servants 10. All the hornes of the wicked also will I cut off but the hornes of the righteous shall be exalted Paraphrase 10. So I shall securely remit to him the taking his own time to execute his judgments to bring down the power of all his enemies which he will certainly perform cherishing and at last promoting those that adhere faithfully to his service Annotations on Psal LXXV V. 1. Declare The whole difficulty of this v. 1. seems to be best removed by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a participle plural in the sense of the dative case for then that will express to whom Gods name i. e. his power is here said to be nigh viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that de lare the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wondrous works Thus hath the learned Castellio rendred it Cujus praesens adest nomen tua narrantibus miracula To thee will we give thanks whose name is present at hand so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to them that shew forth thy miracles V. 2. Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit signifies an appointed time or season as well as place and in that former sense 't is most commonly used either for time in general or in special for the four seasons of the year the months the solemn feasts c. and to this sense of time not place or congregation the learned interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII and tempus the Latine and so the Arabick and Aethiopick and the Interlinear statutum tempus and Castellio certum tempus and then with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cepit it may fitly signifie the taking a fit season And then follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge rectitudes understanding it of the Lord. That the speech belongeth to God appears by the next verse his establishing or supporting the pillars of the earth preserving religious persons who in the Hebrew dialect are frequently stiled pillars so Maimonides de Idol of Abraham that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of the world so Gal. 11.9 those eminent Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillars and oft elsewhere Which establishing and preserving of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII I have set them firm and solid can belong to none but God and so in the
following verses till at length v. 7. 't is expresly said God is the judge he putteth down one and setteth up another This is again observable v. 10. For as here v. 1. and 2. there is an alternation between the Psalmist and God designed to be sung severally by several persons or chori and so both in the first person unto thee do we give thanks saith one and when I I shall judge according to right saith the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of God saith Kimchi so again in the conclusion I will declare I will sing praises saith one and All the horns of the wicked will I cut off saith the other to signifie to us the certain answers we may expect from God If we adhere to him and bless him bear thankfully and patiently what he layes upon us he will certainly espouse our cause defend and secure us judge rectitudes in one place and cut off the horns of the wicked in the other which is but the paraphrase of his judging rectitudes i. e. the most perfect right judgments here which yet he oft defers to do till he find a fit time either the time of wicked mens having filled up the measure of their sins or a choise season when their oppressions grow high and the godly are ready to sink under them and then upon their flying to God in their trouble he delivereth them out of their distress Another rendring the former part of the verse is capable of taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front in the notion of although of which there are many instances So Gen. 47.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but although Manasses was the first born he laid his right hand on Ephraim So Exod. 34.9 Let the Lord come among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but although it be a stiffnecked people See Jos 17.18 Dan. 9.9 Exod. 13.17 Ps 41.5 Is 12.1 Ps 71.15 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 〈◊〉 though I take time i. e. delay or make some stay I will judge rectitudes according to that of our Saviour Luk. 18.7 that God will avenge his elect though he bear or stay long and Habak 2.3 The vision is for an appointed time the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here though it tarry wait for it because it will surely come it will not tarry To which sense it may farther be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath also the notion of buying and then buying times is a solemn phrase Dan. 11.9 for making delays from whence St. Paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming the time Eph. 5.16 V. 6. Promotion That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies mountains in the genitive plural and so is governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the desert preceding is agreed by all the antients and then it is to be rendred from the desert of the mountains or the mountanous desert so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine neque à desertis montibus nor from the desert mountains the Chaldee with some change neither from the North of the deserts nor from the South of the Mountains but the Syriack expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor from the desert of the mountains and so the Interlinear also And then the speech must be elliptical and the supply of it fetcht either from the precedent verse or else rather from the subsequent and not be promotion only by which some interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were the infinitive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit exaltare or exaltatio but more fully pulling down and setting up thus For neither from the East so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from the going out signifies nor from the West nor from the desert of Mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For God judgeth Thus the Jewish Arab neither from the East nor from the West nor from the deserts and mountains cometh that unto you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. On this verse the Rabbins have their changes Kimchi's Father would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be custom or impost from 1 King 10.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be traffick Ezek 27.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eloquence Cant. 4.3 the several ways of preferment in the World R. Obad. Gaon interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rising of the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their setting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primum mobile for so 't is called and so to refer to Astrological prediction◠pretended from the horoscope But David Kimchi himself having mentioned his Fathers descant translates it literally neither from the East nor from the West c. i. e. it is not acquired by mans diligence in going hither and thither c. and although he prefer the notion of exaltation or promotion yet he gives a note from R. Aba an antient Rabbin that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every other place of Scripture but this signifies mountains And then why not in this also V. 7. Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies somewhat more than an ordinary justiciary among us for to such it scarcely belongs to bestow honours and preferments at pleasure It is the style whereby the Captains and managers of the wars of the people of Israel were styled Gideon and Sampson c. which as the Roman Dictators acted in an unlimited power These were raised up by God when the people were opprest or captivated to vindicate them to their antient liberties and from hence the Latine Suffes and Suffetes is derived qui summus Poenis magistratus est saith Livy which was the supreme Magistrate among the Carthaginians and to these the managery of their wars belonged quod velut consulare imperium apud Carthaginenses erat saith Livy again because the government of the Carthaginians was as it were consular And in this notion it is here attributed to God as to judge rectitudes punish and avenge them of their enemies v. 2. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there so to subdue their oppressors here as a Captain in war and restore to their Countrey again The Seventy Sixth Psalm TO the chief Musitian upon Neginoth a Psalm or Song of Asaph Paraphrase The Seventy sixth Psalm is a commemoration of the power and Majesty and merciful presence of God unto his people in hearing and answering them and executing judgments on their enemies overthrowing their heathen invaders It was composed by Asaph and committed to the Praefect of the stringed instruments 1. In Judah is God known his name is great in Israel Paraphrase 1. Though God have done abundantly sufficient to reveal his power and glorious attributes to all the men in the world yet in a most signal manner hath he exhibited himself to the people of the Jews 2. In Salem also
is his Tabernacle and his dwelling in Sion Paraphrase 2. And that especially in the holy place of publick assembly where when pious men meet devoutly to offer up their sacrifices and requests to him they receive certain answers of mercy from him most evident demonstrations of his peculiar presence and audience there 3. There brake he the arrows of the bow the shield and the sword and the battel Selah Paraphrase 3. Whilst we kept close to his service there we never failed to receive portentous aids from him to obtain the most illustrious victories over our enemies to secure our selves and destroy them in their most furious and formidable assaults and whatsoever we have at any time atchieved in this kind it hath been no strength of ours but his peculiar interposition 4. Thou art more glorious and excellent then the mountains of prey Paraphrase 4. Thy presence O God in this hill of Sion hath a far greater and more glorious vertue for the guarding of us and overcoming our opposers than the mountains of most strength and advantage where our malicious enemies in their siege and designs of taking our City make their randezvous are for the fortifying themselves or annoying of us 5. The stoutest-hearted are spoiled they have slept their sleep and none of the men of might have found their hands Paraphrase 5. The stoutest and most able men in the world the most warlike and victorious Assyrians have by this means without any considerable strength of ours been utterly discomfited when they had betaken themselves to their rest 2 Chron. 32.21 in the midst of their security the Lord sent an Angel and cut off all their mighty men of valour they slept but never waked again and so their whole Army see Isa 37.36 like men asleep have been able to do nothing not so much as to move an hand to hurt us 6. At thy rebuke O God of Jacob both the chariot and horse are cast into a dead sleep Paraphrase 6. 'T was the secret interposition of thy power O Lord that wrought this signal destruction upon so potent and numerous an Army 7. Thou even thou art to be feared and who may stand in thy sight when once thou art angry Paraphrase 7. Thou art most terrible and irresistible in thy judgments and consumest all before thee in the first minute that thou art pleased to execute them 8. Thou didst cause judgment to be heard from heaven the earth feared and was still 9. When God arose to judgment to save all the meek of the earth Selah Paraphrase 8 9. When thou though in heaven didst please to interpose for thy oppressed people in imminent pressing danger to deliver them from the violences of men and to punish those that injured them then thy Angels came forth on thy messages with thunder and lightning and earthquakes by these the proudest sinners were stricken with horror dreaded these thy thunderbolts and had no means imaginable to secure them from them were all destroyed and put to flight and so left thy people to their rest and quiet whom they came to besiege and conquer 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain Paraphrase 10. And thus art thou praised and acknowledged and in some degree honoured by the miscarriage and frustration of unjust and wicked men and occasionally by their very sin their cruelty and blasphemies when they came to be restrained and quelled and remarkably punished by thee or Against their rage thou preparest rage they begin in fury against pious blameless men afflicting and oppressing them and thou in thy time dealest with them in wrath repayest them as they have deserved 11. Vow and pay unto the Lord your God let all that be round about him bring presents to him that ought to be feared Paraphrase 11. Our God is a gratious and dreadful God gratious to us in defending us against the most savage oppressors dreadful to them that continue thus to provoke and blaspheme him O let us all that profess his service consecrate and performe to him the fruits of our lips all possible praises and thanksgivings all works of piety and charity And let those that have provoked make speed to atone him by reformation and the meet fruits thereof 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth Paraphrase 12. Else be they never so great and prosperous never so proud and stout God will in a most terrible manner deal with them and at length be sure to bring them low enough as he hath done the proud Senacherib and Rabshakeh and the whole Assyrian Army Annotations on Psal LXXVI V. 3. Arrows The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire Job v. 7. where sparkes that fly upward are poetically exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the fire So Psal 78.48 it is used not for thunderbolts or lightnings as our margin reads but simply for fire shot out of the clouds and running along upon the ground Exod. 9.23 And from thence by metaphor it is applied to an arrow or dart shot out of a bow and by the swiftness of the motion supposed to be inflamed see Cant. 8.6 where of love it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Coals but the arrows thereof are arrows of fire it shoots and wounds and burns a mans heart inflames it vehemently by wounding it Here we have the word twice and if the former of them do not signifie arrows simply it will not be found in that sense in the Bible nor do the LXXII render it in the notion of an arrow but in this place express it by a general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strengths of the bowes referring to that which is supposed to be the cause of inflaming the arrows the strength of the bow from which they are shot out The Syriack in some degree of complyance with them render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the armes of the bow that which the bow reacheth out as a man doth his arme and by which as by an arme it reacheth to and forcibly seiseth on that which is distant from it The poetical expression will best be conserved by reteining some notice of the primary sense in the rendring of it fires or lightnings of the bow i. e. those hostile weapons which are most furious and formidable as fire shot out from a bow V. 5. Found their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred have not found their hands i. e. have not been able to use them for resistance for the offending others or even for their own defense the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they here render it signifying as to find or get so to have in readiness in their power to be able to use To this the Chaldee look in their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they
him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were not faithful in his Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best begin Yet he being merciful or compassionate forgave their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembred that they were but flesh And then here is a full and excellent description of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering to a provoking nation not cutting them off presently in every of their rebellions because if he doth thus there is a total dispatch or end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animal spirit or breath in their nostrils being once taken away returneth not again but often chastising them destroying some for their murmurings and provocations and upon the but seeming reformation of the rest though he see it be not sincere yet interposing mercy and compassion not proceeding to utter destruction of them but still giving them time to repent sincerely at least permitting them to live and beget others that may be more tractable and obedient and capable of the promised Canaan And this exactly was the course taken by God with the people of Israel punishing the provokers and not permitting any of them to come into Canaan but yet taking them away by such degrees that their sons came up in their steads and at length possest that which was justly denied their Fathers V. 45. Divers sorts of flies From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Exod. 8.21 and Psal 105.31 the title of one of the plagues that fell on the Egyptians and it is not certain what is meant by it The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixture of living creatures of the wood the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixture from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit which the interpreter rendring muscas caninas did certainly but divine and take his rendring of the Syriack from the LXXII For thus do our copies of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dog-fly or terrible bitting fly But S. Jerome ad Suniam Fretellam saith it is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latine hath coenomyiam aâ— Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word I suppose comprehends all creatures of equivocal generation which so frequently change from reptil to flying and back again that they are more fitly exprest by some common word as mixtures or the like than of animals of any distinct species unless it be that of insectiles of which every year seems to bring forth variety of which Vlysses Aldrovandus hath written very accurately V. 46. The Caterpiller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumpsit signifies any kind of vermine that consumes or devours the fruit of the ground and is here set not a several species from the locust following but by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words to signifie one thing to joyn with that and signifie the consuming locust or the locust which is such a consumer just as v. 47. two words are used to signifie but one thing the plague of the hail see note g. For beside the locust Exod. 10.4 there is no several plague to which this of the consumer can be affixt The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine arugo because as the rust eats and consumes metals so the locust doth corn or fruits Exod. 10.5 V. 47. Frost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hail or congealed rain so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also saith Kimchi â—iting R. Saadias that renders it in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth Abu Walid also and the Jewish Arab whether that be a kind of hoar frost or of hail and so both together signifie but one thing the plague of hail Exod. 9.22 with which there being fire mixed that is here added to the mention thereof v. 48. under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fire simply say the LXXII see note on Psal 76. a. but the Chaldee with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby denoting some matter wherein the fire was to distinguish it from the bare flash of lightning which is but the air inflamed V. 49. By sending evil Angels The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send is no more then sending or immission and being joyned by way of apposition to the precedents wrath and indignation and trouble denotes most fitly the particular judgment to which those severe titles are affixt the destroying of the first-born which was wrought by immission of so many Asmodei or evil angels Thus the Chaldee reads wrath and extermination and distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which were sent by the hands of evil angels so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a message by evil angels the weapons of evil Angels saith Abu Walid by sending Angels of punishment punishing Angels or by the message of punishing Angels saith the Jewish Arab. Aben Ezra here phansies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Moses and Aaron as messengers of evil to Pharaoh when they afore hand denounced them to him as when Ahijah the Prophet makes use of the like phrase when Jeroboams wife came to him to enquire concerning her son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a messenger to thee of hard things 1 King 14.6 But the former is the more probable meaning of the words and exactly agreeable to the story Exod. 12.23 where it is said the Lord will pass through to smite the Egyptians c. where the Lords passing must denote the ministery of his Angels and so it follows there in reference to the Israelites The Lord will not suffer the destroyer the evil angels here to come into your houses to smite you Whereby we may better understand the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of ver 50. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to librate to weigh to direct exactly he weighed out or exactly directed the way to his wrath For so in those latter plagues God separated between the Israelites and the Egyptians especially in that of the slaughter of the first-born V. 50. Their life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all the antient interpreters rendred in the notion of their cattel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII jumenta eorum the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack all to the same sense their cattel so the Jewish Arab their beasts or living creatures referring to that part of the plague on their first-born which fell not only upon the men but upon the cattel Exod. 12.29 V. 51. Strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengths from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for robur of which there be several examples Gen. 49.3 Deut. 21.17 Hos 12.3 8. Psal 105.36 Isa 40.25 28. Prov. 11.7 is yet
prosperous land that where the Canaanites c. inhabited as when a vine is transplanted from a most barren to a most fruitfull soil the side of an hill c. and there as it is the manner of planters to dress and prepare the soil exactly that it may speedily and happily take root and spread and cover the ground and the boughs of it being supported with props or trees grow into a great height and â—th so didst thou fit the land for their quiet and peace and fertility and plentiful multiplying by removing the old â—nhabitants and leaving all to their injoying and accordingly they very soon prospered as into a very powerful and victorious so into a very large and numerous nation extending it self on the West to the Mediterranean sea and on the East to Euphrates 12. Why hast thou then broken down her hedges so that all they that pass by the way do pluck her 13. The boar out of the wood doth waste it and the wild beast of the field doth devour it Paraphrase 12 13. But now as when the hedge of a vineyard is broken down all passengers come freely in and gather the fruits and the rude swine and other wild beasts break in and tear and root up all that is planted there so is it with us thy protection which was our only defense being withdrawn for our sins the heathen nations round about us see note c. on Psal 83. together with the Kings of Assyria and Babylon those potent tyrants break in upon us carry away all our wealth and even root us out from our dwellings carry us as captive servants into their own lands 14. Return we beseech thee O Lord of hosts look down from heaven and behold and visit this vine 15. And the vineyard which thy right hand hath planted and the branch which thou madest strong for thy self Paraphrase 14 15. Lord in this extremity be thou pleased to interpose thy power for us to be gratiously reconciled to us and in favour to behold this poor captive people and Temple which thine especial providence hath built and supported so long the place of thy especial residence among us 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance Paraphrase 16. For since upon our provoking sins thou hast withdrawn thy mercy from us the enemies have broken in and burnt our Temple and if thou still continue thy wrath both people and Temple will be utterly consumed 17. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for thy self Paraphrase 17. We have none therefore but thee to whom we may flee for succour who art justly displeased with us Yet O Lord it is thou which hast set our King over us thy special grace and providence and thy oath made to David and his seed by which the power is vested on him though he be but a man he is yet set up and established by thee in thy stead to administer justice among us O be thou favourably pleased to deliver and rescue him out of all the calamities that are fallen upon him 18. So will not we go back from thee quicken us and we will call upon thy Name Paraphrase 18. And this shall be the greatest obligation on us from thee for ever to cleave fast to thee in the most obediential reliance Thy restoring of us shall be sure to be answered by our constant returns of prayers and praises 19. Turn us again O Lord God of hosts cause thy face to shine and we shall be saved Paraphrase 19. This therefore is the burthen of our song the sum of our reiterated request to thee that as thou hast an immense host and many legions of Angels ready prest for thy service which can the next minute perfect any the vastest enterprise to which thou shalt assign them so thou wilt at length return our captivity restore thy self to thy wonted favour and old mercies cast some beams of thy gracious countenance evidences of thy being reconciled to us and then we shall certainly be released out of all our afflictions and till then we have no humane hope of the least respite Annotations on Psalm LXXX V. 2. Before Ephraim c. What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Ephraim and why Ephraim Benjamin and Manasses and no other are here named must be learnt from the order of the Israelites march in the Wilderness Num. 2. For there next after the Ark the pledge of Gods special presence and assistance did these three tribes follow Then the Tabernacle of the congregation shall set forward c. v. 17. On the West side i. e. next behind it shall be the standard of the camp of Ephraim v. 18. and his host v. 19. And by him shall be the tribe of Manasses v. 20. and his host v. 21. then the tribe of Benjamin and his host v. 22 23. Now the returning from the captivity the desire whereof is the business of this Psalm being a parallel to the delivery from Egypt Gods leading them back stirring up himself and coming to save them is very fitly begged and described in a style resembling the former rescue There he was said to have shined forth and to have risen and come Deut. 33.2 the Lord came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with holy myriads and here in like manner the Psalmist beseecheth him that dwelleth between the Cherubims that sure is God in the Ark to shine forth v. 1. and that before these three tribes which next followed the Ark and to stir up himself and come and save V. 5. Bread of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be best rendred bread of weeping thereby most probably signifying the bread of mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 9.4 of which it is there said all that eat thereof shall pollute themselves the eater was legally unclean and so separated from the congregation and so were they at that time in the captivity detained from the comforts of Gods solemn worship To which is elegantly added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears in the plural and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a treble or large measure are the drink apportioned to these meats V. 9. Preparedst room From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look to turn the face to bow down to look out to look toward any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel to sweep to cleanse to remove filth out of the way and so to prepare for the coming of any to fit or provide an house a way or path A house and room Gen. 24.31 Lev. 14.36 a way Isa 40.3 and 57.14 If this be applied to an house then 't is to sweep or cleanse and so the Interlinear here renders it scopasti thou hast swept if to a way then 't is to purge or prepare Isa 57.14
TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them
and preserve me safe from it 13. Thou shalt tread upon the Lion and Adder the young Lion and the Dragon shalt thou trample under feet Paraphrase 13. The most ravenous and venemous beasts which prey on and mischief all they meet shall not be permitted to annoy me but as so many conquered creatures acknowledge my power over them This was most eminently to receive its completion in the Messiah here typified by the Psalmist in the miraculous power which he had over the whole creation healing all manner of diseases and casting out devils and communicating this power to his Disciples see Mar. 16.18 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name Paraphrase 14. I have placed my whole joy and delight in God most faithfully observed all his commands and revealed them to others given them knowledge of his will how he expects to be served by them This had its eminent completion in Christs espousing the will of his father and preaching it to the world and this shall be sure to be rewarded by him with preservation or delivery from all danger if any approach and involve me he shall be sure to rescue me out of the power of it This was most literally verified in the resurrection and ascension of Christ 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation Paraphrase 15 16. God hath obliged himself by promise and shall certainly perform it whatsoever request I address to him shall certainly be granted me when any affliction comes I am secured of his support under it rescue out of it and higher degree of exaltation attending it great length of days in this world This belonged not to Christ but was abundantly made up by his resurrection even as great as I can desire and then a joyful vision of him in another world Annotations on Psal XCI V. 5. Night In this verse saith the learned Joseph Scaliger Ep. 9. is an enumeration of the several sorts of evils that humane life is subject to and those distinguisht by the several parts of the natural day by the vicissitude of which our time and whole age is made up The parts saith he are four midnight and midday the beginning of night and beginning of day The two former here exprest by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midday the two latter by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duskyness or twilight fit to denote the evening which is such and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interdiu the day-time To these four saith he are appointed four sorts of evils 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear terrour consternation those dangers or evils that falling out in the night are by the darkness and solitude of that much improved as suddain assaults or fires c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arrow flying by day any disease or open assault any calamity that usually befals men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence any infectious disease that invisibly diffuseth it self and can no more be prevented than an assault in a mist or twilight 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wasting slaughter when with all the advantages that mid-day can give to an open assault of over-powering enemies an utter desolation and spoil is wrought This the LXXII renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a midday accident and devil for which Scaliger there professes to know no reason it is no doubt according to their custom of taking one word for some other that hath affinity with it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106.37 and Deut. 32.17 But after all his care in approving this his critical observation he hath not made it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day-time should have any propriety to the morning the fourth part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not otherwise accounted for which indeed upon all occasions is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night and never to the crepusculum or evening 'T is therefore much more probable and agreeable to the practise of poetick writers that the two latter the darkness and noon-day should be but an explication of the two former by night and by day and so but the two known parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred to the night and the day and proportionably the evils here mentioned by the Psalmist will be at most but of two sorts the night terrour being no more than the pestilence that walketh in darkness and the arrow that flyeth by day the same thing with the destruction that wasteth at noon-day But indeed both these in effect but one the destroying angel which by the pestilence swept them away both by night and day and accordingly the Chaldee interpret the terrour by night the fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devils that walk in the night the arrow by day the arrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death the destruction that wasteth at noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of devils all three as well as the pestilence named to signifie the destroying angels instruments of those Epidemical diseases sent from God That the Psalmist here principally pitcheth on this instance of pestilential diseases or destroying angels may probably be in reference to that plague which for the sins of the people first 2 Sam. 24.1 and then for David's sin in numbring the people fell upon Israel and destroyed seventy thousand from Dan to Beersheba v. 15. but when it was ready to fall on Jerusalem the angel stretching out his hand upon that to destroy it v. 16. the Lord repented and said to the angel that destroyed It is enough stay now thine hand and the Prophet Gad coming to David and directing him to rear an altar and offer burnt-sacrifice to God in Araunahs threshing floor v. 18. the place where the Angel stood 1 Chron. 21.15 upon the humiliation of David and the Elders of Israel 1 Chron. 21.16 and calling upon God and offering burnt-offerings and peace-offerings v. 26. God was intreated and propitiated and the plague was stayed and fell not on Jerusalem at all On this occasion it follows that David sacrificed there on that threshing-floor of Araunah the tabernacle and the altar of burnt-offering which Moses made in the Wilderness being at this time in Gibeon v. 29. and so designed that place for Gods house ch 22.1 and there the Temple was afterwards built by Solomon 2 Chron. 3.1 This then being so remarkable a passage of Gods providence and mercy in sparing Jerusalem when seventy thousand were slain in other places round about it it might very fitly be referr'd to by the Psalmist as a signal instance of Gods mercy
and care and remarkable preservations over his people and an evidence that there is no means of security no way to avert or remove any though but temporal evils disease and the like but that one of applying ones self to God by humiliation and reformation and sacrifice i. e. solemn intercession and then as when Saint James ch 6.14 gives the like directions in time of sickness and promiseth that the prayer of faith shall save the sick and the Lord shall raise him up it is not yet to be imagined that no such person which observed such directions should ever die but that generally this should be a successful way and that no means should have that assurance of being effectual as this so in this Psalm the promises of immunity from dangers pestilential diseases c. made to those that remain in the protection of the most High v. 1. i. e. to pious men in the use of these means thus adhering to and not departing from God are not so to be interpreted that no pious man shall die of any Epidemical disease any more than that he shall not die at all but that this of adherence and address to God with humiliation and intercession is the only means either to preserve single persons or multitudes whole nations at once which is the full importance of Solomon's prayer at the dedication of the Temple 1 King 8.31 c. which may be taken as a comment on this Psalm whereas wicked men that have no right to any part in this promise are to expect excision whole multitudes of them together thousands and ten thousands v. 7. and that as the just reward of their impiety v. 8. V. 9. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou must here in the beginning of the verse be understood of God is most evident and so the rendring clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou O Lord art my hope and so all the antient Interpreters have understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou thy self O Lord art my trust say the Chaldee and the LXXII exactly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord art my hope and so the Syriack and Latine c. But then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most High hast thou set or made thy help or refuge is a part of a soliloquie between the Psalmist and his own soul i. e. himself And though the Chaldee feigning the Psalm to be in stead of a soliloquie a Dialogue betwixt David and Solomon understand this as the former part of the verse of God also that he hath set the house of his Majesty on high and so the Syriack also thou hast set thy house on high yet the LXXII and Latine not discerning two persons in the Psalm beside God but only the Psalmist and his own soul have agreed to understand it of the soul making God her refuge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altissimum posuisti refugium tuum thou hast set or made the most High thy refuge And indeed in this manner hath the whole Psalm proceeded sometimes in the first person ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say of the Lord He is my refuge then in the second person ver 3. Surely he shall deliver thee i. e. thee my soul which is in effect my self and so the most perspicuous way of paraphrasing the whole Psalm is by understanding it throughout in the same i. e. first person but that so as to extend it as appliable to all other pious men as well as the Psalmist according to the general Aphorism in the first verse He that dwelleth and in a most eminent manner to the Messiah to whom the devil applies it Matth. 4.6 If thou be the son of God c. for it is written v. 11. and 12. of this Psalm he shall give his Angels charge concerning thee and in their hands shall they bear thee up lest at any time thou dash thy foot against a stone And so saith Aben Ezra of the last verse and shew him my salvation it refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the days of the Messias And so R. Gaon and Kimchi also And so especially the latter part of the Psalm though in a lower sense it may agree to David yet hath its fuller completion in Christ The Jewish Arab takes the whole Psalm for a Colloquie or discourse by David directed to a godly man and therefore as he reads the first verse of the Psalm O thou that sittest under the covert of the High c. I say of the Lord c. v. 2. so he renders this ninth verse Because thou hast said to the Lord Thou art my refuge and hast made the High thy habitation The Ninety Second PSALM A Psalm or Song for the Sabbath day Paraphrase The ninety second Psalm is a joyous meditation on the gratious works of God toward his people and his judgments on wicked men appointed in the Jewish Church to be used on the Sabbath day not so much to commemorate the Creation and Sabbath following that as to foretel their peace and prosperity in this world and withal that rest from persecutions which God had promised to give his Church under the Messiah See note a. on the title to the Romans and 2 Thess 1. note a. and Heb. 3. c. The Jewish Arab ascribes this Psalm also to David 1. It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most Highest 2. To shew forth thy loving-kindness in the morning and thy faithfulness every night 3. Upon an instrument of ten strings and upon the Psaltery upon the harp with a solemn sound Paraphrase 1 2 3. There is nothing that better becomes a pious man than to confess and laud and magnifie the great and glorious Name of Almighty God morning and evening every day to proclaim his gratious goodness in promising and his fidelity in performing what he hath promised and to do this with all the advantage that art and all sort of Musical Instruments and voices can add to it there being no so proper and seasonable imployment for all these as that of worshipping and glorifying the great and good Creator of all the world and faithful protector of his servants 4. For thou Lord hast made me glad through thy work I will triumph in the works of thy hands Paraphrase 4. The works of thy creation were all exceeding good and thy continued protections and preservations the glorious all-wise and all-gratious dispensations of this thy providence are matter of the most ravishing transporting exultation 5. O Lord how great are thy works and thy thoughts are very deep Paraphrase 5. Thy actions and thy counsels are evidences of thy transcendent unfathomable power and wisdom and goodness 6. A brutish man knoweth not neither doth a fool understand this 7. When the wicked spring as the grass and when all the workers of iniquity do flourish it is that they shall be destroyed
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
spake unto Moses v. 22. All the difficulty is what relation this of the pillar of cloud can have to Samuel in whose time this is not reported To this the answer might be that although the answering them v. 6. were common to all the three persons Moses and Aaron and Samuel yet there is no necessity that the pillar of cloud should be common to them all 't were sufficient that it is applicable to Moses and Aaron though not to Samuel But yet even of Samuel it is evident that as 't is here God spake unto him calling him by his name 1 Sam. 3. and 't is there said at the fourth time of calling when he proceeded to speak and reveal himself to him v. 10. the Lord came and stood and called Samuel Samuel This must certainly signifie the same thing that was said of God's appearing to Moses Exod. 17.6 I will stand before thee upon the rock And that being reasonably resolved to be this of the pillar of cloud in probability this to Samuel being parallel to that may be conceived to be this pillar of cloud also though at three former calls 't is certain it appeared not So again at the time when Samuel's offering and prayers were so signally heard at Mizpeh 1 Sam. 7. it is said v. 9. the Lord answered him and v. 10. the Lord thundred with a great thunder where God's voice and thunder were questionless like that of Exod. 19.16 where the cloud is mentioned as well as the thunder and indeed where thunder is a cloud is supposed to be and so this answering of Samuel with thunder must be God's speaking to him at this time if not before out of the cloud also Thus in the New Testament we so frequently have the voice of God out of a cloud that when the voice is mentioned without the mention of the cloud the cloud is yet to be supposed as that from whence the voice came V. 8. Them The difficulty of this v. 8. will best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to them or barely as a dative case forgavest them but for them i. e. for their sakes The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of them And then God's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning or propitiated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies remission propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them is his sparing the people for their prayers as he certainly did in all the examples of Moses and Aaron and Samuel for all their prayers being for the averting of God's wrath from the people God's being propitiated for them or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily propitiated by them is God's pardoning not them but the people for their sakes or at their requests This signal dignation of God's to them in being thus propitiated and reconciled to the people for or by their prayers is here farther set of by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and revenging their inventions i. e. when thou wert revenging or punishing their wicked deeds when thou wert just entring on the work then thou wert propitiated Thus in the first example that of Moses it is visible The people had terribly provoked God and God was just punishing them and he was stayed onely by Moses's prayers Exod. 32.10 Now therefore let me alone saith God that my wrath may wax hot and that I may consume them and I will make of thee a great nation i. e. God's wrath was gone out against them to the destroying of some of them for this idolatry of theirs so it appears V. 35. the Lord plagued the people because they made the calf i. e. the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or acting revenge on their deeds or machinations and some of the people were already fallen by God's hand and three thousand in one day were slain by the Levites at Moses's command v. 28. and if Moses would have let God alone they had been all utterly consumed and now when God's wrath was thus high and ingaged in the execution Moses besought the Lord V. 11. and God repented him of the evil which he thought to doe unto this people v. 14. So in the second example that of Aaron Num. 16. God saith to Moses v. 45. Get you up from this congregation that I may consume them as in a moment and it follows they fell upon their faces and prayed to God then v. 46. Moses said to Aaron Take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun and v. 47. behold the plague was begun among the people and so God was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or punishing their deeds and he i. e. Aaron put on incense and made atonement for the people and stood between the dead and the living and the plague was stayed The like is also intimated in the third instance that of Samuel 1 Sam. 7. For there 't is evident the Israelites were sore prest and worsted by the Philistims and afraid of them v. 7. and Samuel tells them that if they do return unto the Lord with all their hearts then they must put away their strange gods and God will deliver them out of the hand of the Philistims v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. certainly for the averting some judgment under which they were and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us that he will save us And just then it was that God was propitiated by Samuel's prayers Samuel took a lamb and offered it and cryed unto the Lord for Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord answered him as here in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou answeredst them O Lord our God And so in every of the examples here specified this appears to be the full and ready importance of this passage The Hundredth PSALM A Psalm of praise Paraphrase The hundredth Psalm being made up of lauds and praises of God for all his mercies was appointed to be used at the offering of those peace-offerings which were for a thanksgiving Lev. 7.12 the praefect or praecentor beginning and singing 1. Make a joyfull noise unto the Lord all ye lands 2. Serve the Lord with gladness come before his presence with singing Paraphrase 1 2. O let all the people in the world bless and worship and praise and offer up their prayers and supplications to the God of heaven resort daily to his sanctuary and constantly attend his service and count this the most estimable and delectable task the most renowned and glorious imployment 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his
the moon the fit seasons of husbandry and other humane actions are measured and directed according to the different quarters thereof on this depend the stationary returns of tides the growth of plants the increase and decrease of humours in the body even of man and peculiarly his brain the seat of his understanding is much concerned in it In all which respects it is that the sun which hath so much to do in the governing and blessing every part of the world doth not always keep up in any horizon but leaves some part of every natural day to that other luminary to manage 20. Thou makest darkness and it is night wherein all the beasts of the forrest creep forth 21. The young Lions roar after their prey and seek their meat from God Paraphrase 20 21. And as between these the day and the night are divided so there are evidences of God's wisedom in each of these special uses for each The dark of the night is useful to beasts of prey which are pursued by mankind and are fain to keep in their holes and caverns all day when if they should come abroad they would much disturb the quiet of men but then by advantage of the darkness of night are inabled to ravage and feed and sustein themselves and though the Lions for want both of swiftness and of scent be ill qualified to provide for themselves yet hath divine providence taken care of them directed them to make use of another creature which is swift and of a quick scent and that joyns in league with them and having sâ—ised the prey stands by till they have filled themselves A wonderfull dispensation to which and to the hand of God in it they owe their food as discernibly as they would do if God in answer to their roaring as by way of return to our prayers immediately power'd down or bestowed their food upon them 22. The sun ariseth they gather themselves together and lay them down in their dens 23. Man goeth forth to his work and to his labour untill the evening Paraphrase 22 23. And the day is more eminently usefull for other offices the doing all the works incumbent on us for the culture of the earth c. and for this a fair space is assigned from sun-rise till sun-set all which space those beasts of prey lie close in their dens to which they gather themselves in companies though by the same providence it is ordered that they go not out in herds if they did there would be no resisting them and thither they betake themselves at the same time that men rise to their labour i. e. constantly every morning 24. O Lord how manifold are thy works in wisedom hast thou made them all the earth is full of thy riches 25. So is this great and wide sea wherein are things creeping innumerable both small and great beasts 26. There go the ships there is that Leviathan whom thou hast made to play therein Paraphrase 24 25 26. Thus hath God created and disposed not onely these but all things else in all variety of excellencies his wisedom and his bounty is seen in all things and not onely in the earthly part of the globe but in the other as to appearance barren and destructive element that most vast and spacious ocean furnished with such a multitude of fishes of all sorts and sizes usefull also to the benefit of men by navigation and famous for the great sea-dragon the whale which is fortified against all force and art so as to contemn all assaults of men 27. These wait all upon thee that thou mayest give them their meat in due season 28. That thou givest them they gather thou openest thy band they are filled with good Paraphrase 27 28. And for all these hath God made abundant provision of food to support and refresh them when they stand in need of it and that by ways of his own wise dispensing without any care or solicitude of theirs requiring no more of them than to partake of that festival entertainment which he hath prepared for them 29. Thou hidest thy face they are troubled thou takest away their breath they die and return to their dust 30. Thou sendest forth thy spirit they are created and thou renewest the face of the earth Paraphrase 29 30. And from him their very life and all the joys and comforts thereof every minute depend The withdrawing his favour and benign aspect and concurrence and sustentation is the cause of all their misery of all the strokes and judgments that light upon any part of this lower world and of their present death and return to the elements whereof they are compounded when he sees fit to summon them And as at first by his bare will and command as by a breath and word of his mouth all these were created out of nothing so by the same omnipotent creative power and wise disposal of his own meer will and pleasure he continues the species of each by seed and succession by which as by a natural stock of supply to all that decays and departs he doth yearly and daily renew the world and keep it up as full as if nothing ever perished in it an emblem of his future dealing with us men in the resurrection 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works Paraphrase 31. This method and course of Gods for the setting out and illustrating the glory of his infinite power and providence shall thus last as long as this world continues and as God in the first creation had his rest and sabbath took delight in his own work lookt on it altogether and behold it was exceeding good the same complacency hath he in the continuance and managery of it ever since O let not us men be the onely ungratefull part of his creation let us for ever praise and glorifie his name transcribe that festival Sabbath of his and return him the tribute of our obedience and our most pious acknowledgments for these and all his abundant mercies afford him that equitable content and delight of not pouring out his benefits on such unworthy receives as we men most frequently are and as we shall be if we live not in uniform obedience in all works of piety before him 32. He looketh on the earth and it trembleth he toucheth the hills and they smoak Paraphrase 32. And as his providence so his sovereign power and dominion is continued over all the creatures in the world As one breath or act of his will created all so one look of his one least expression of his displeasure is enough to set the whole earth a trembling and the loftiest parts of it the mountains a smoaking and so to cast the stoutest proudest sinner into an agony of horrour and dread 'T is a most formidable thing to fall into the hands of the living Lord. As the Law was given on Sinai with thundrings and lightnings
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
16.13 Num. 11.31 as thick as dust Psal 78.27 But then when they had gathered great plenty of these at least ten homers to a man just as they were ready to eat them the wrath of God came out against them and punished their murmuring with a terrible plague And so this as all other inordinate desires cost them full dear and brought them not any the least benefit 16. They envied Moses also in the camp and Aaron the saint of the Lord. 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked Paraphrase 16 17 18. After this they brake out in a mutiny against Moses and Aaron Num. 16. not allowing them to have any commission of preeminence or authority more than any other of the people had every one pretending to be holy and upon that account free from subjection to any other But for the repressing and refuting of this vain plea and vindicating the authority of those that God had set over them both in the Church and State two terrible essays of God's wrath were here shewed the opening of the earth and swallowing up all that belonged to Dathan and Abiram v. 32. and a fire from heaven coming down upon them that presumed without mission from God to offer incense to assume the Priest's office v. 35. And when both these did but make the people murmur the more at Moses and Aaron v. 41. God avenged this yet more severely with a plague that swept away fourteen thousand and seven hundred of them 19. They made a calf in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an oxe that eateth grass Paraphrase 19 20. After this when God was delivering the Law to Moses on Mount Sinai and therein made a strict prohibition of making them any graven image or similitude of any creature in the world in order to worship God exhibiting himself to them in a thick cloud and they seeing no similitude but only hearing a voice yet while Moses was absent from them they made them a molten calf calling it their Gods and that it might go before them in God's stead and accordingly worshipt it and made a sacrifical feast unto it Exod. 32.6 and committed great abominations see note on 1 Cor. 10. c. 21. They forgat God their Saviour which had done great things in Aegypt 22. Wondrous works in the land of Ham and terrible things by the red sea Paraphrase 21 22. Such haste they made to cast off the service of that God which had so lately delivered them out of their Aegyptian slavery and in order to that shewed forth such prodigies of his power and vengeance on Pharaoh and the Aegyptians both before he dismist them and when he pursued them in their march out of the land 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them Paraphrase 23. Upon this provocation of theirs God communed with Moses Exod. 32.10 about destroying this whole people that thus rebelled promising to make of him a great nation But Moses most earnestly besought him v. 11. to turn from his fierce wrath v. 12. and repent of this evil against his people and God was attoned by his importunity and repented of the evil v. 14. and he destroyed them not 24. Yea they despised the pleasant land they believed not his word 25. But murmured in their tents and hearkened not unto the voice of the Lord. Paraphrase 24 25. After this when they came near their Canaan that most fruitfull possession promised them by God and when Moses had sent out spies to descry the land and they brought back word as of the great fertility of the land so of the giantly strength and stature of the men their fortifications and their eating up the inhabitants Num. 13.26 27 c. they fell into a great passion of fear ch 14.9 and sorrow v. 1. and murmured against Moses and Aaron and God himself v. 2 3. and resolved to give over the pursuit of Canaan and make them a Captain and return back to Aegypt v. 4. and so utterly to forsake the service of God 26. Therefore he lifted up his hand against them to destroy them in the wilderness 27. To overthrow their seed also among the nations and to scatter them in the lands Paraphrase 26 27. This again most justly provoked God to that degree of wrath against them that he said he would smite them with pestilence and disinherit them destroy the whole people and make of Moses a greater nation v. 12. see Ezech. 20.23 But Moses again interceding for them and urging that argument formerly used by him with success that the Aegyptians and other nations would say that God was not able to bring them into the land which he had sworn to them v. 16. he again prevail'd for their pardon v. 20. but that with this reserve which he bound with an oath v. 21 28. that all they that having seen his miracles in Aegypt had now tempted him ten times should die before they came to this good land v. 23 29. And accordingly after this the Amalekites came down and the Canaanites and smote them and discomfited them v. 45. and Arad King of Canaan fought against them and took some of them prisoners ch 21.1 to this Kimchi applies the scattering both here and in Ezekiel 28. They joyned themselves also to Baal-peor and ate the sacrifices of the dead Paraphrase 28. After this they mixed themselves with the Moabitish women Numb 25.3 and by them were seduced to their Idol-worship partaking and communicating in their sacrifices offered to the Moabitish Gods which were but dead men 29. Thus they provoked him to anger with their inventions and the plague brake in upon them Paraphrase 29. On this foul provocation of Idolatry and uncleanness God's judgments fell heavily upon them a terrible plague that swept away four and twenty thousand of them 30. Then stood up Phinees and executed judgment and so the plague was stayed Paraphrase 30. Onely in the very point of time Phinees the son of Eleazer did an act of special zeal took a jâ—velin and killed an Israelitish man and Midianitish woman in the very act of their uncleanness And this zeal of his propitiated God and so the plague ceased 31. And that was counted to him for righteousness unto all generations for evermore Paraphrase 31. And this act of his was so acceptable to God that beside the dignity of being an instrument of appeasing God's wrath toward the people God thought fit to reward it with the honour of the High-priest's office to be annexed to his family for ever if they walked not unworthy of it 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
Then they cried unto the Lord in their trouble and he saved them out of their distress 14. He brought them out of darkness and the shadow of death and brake their bands in sunder Paraphrase 10 11 12 13 14. In like manner is he pleased to deal for those that are in prison and expectation of present death when in this valley of Achor they fly to him for rescue 'T is most just and so most ordinary with God to deliver men up to be chastised for their sins when they are so proud and stout as to resist or neglect the commands of God 't is but seasonable discipline to exercise them with afflictions to bring distresses upon them persecution imprisonment c. thereby to teach them that necessary lesson of humility And if then they shall speedily return to him that strikes and with obedient penitent hearts and fervent devotions indeavour to attone him he will certainly be propitiated by them and deliver them out of their distresses be they never so sharp and in the eye of man irremediable 15. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder Paraphrase 15 16. This certainly is another act of his special and undeserved bounty and withall an instance of his omnipotence thus to rid them of those gyves that none else can loose to preserve those that in humane judgment are most desperately lost and abundantly deserves to be acknowledged and commemorated by us 17. Fools because of their transgression and because of their iniquity are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the Lord in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them out of their destructions Paraphrase 17 18 19 20. So again when the follies and stupidities of men betray them to wilfull sins and God punisheth those with sickness and weakness brings them so low that nature is almost wholly exhausted in them and present death is expected if from their languishing bed they shall apply themselves to the great and sovereign Physician forsake the sins that brought this infliction upon them and thus timely make their solid peace with heaven and then pray themselves and others see Jam. 5.14 15 16. Ecclus 38.9 imploring his gracious hand for their recovery there is nothing more frequently experimented than that when all other means fail the immediate blessing of God interposeth for them and restores them to life and health again 21. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 22. And let them sacrifice the sacrifice of thanksgiving and declare his works with rejoycing Paraphrase 21 22. And this certainly is a third instance of God's infinite power and goodness this of unhoped unexpected cures of the feeblest patients which exacts the most solemn gratefull acknowledgments from those that have received them from his hand 23. They that go down to the sea in ships and doe business in great waters 24. These see the works of the Lord and his wonders in the deep 25. For he commandeth and raiseth the stormy wind which lifteth up the waves thereof 26. They mount up to the heaven they goe down again to the depths their soul is melted because of trouble 27. They reel to and fro they stagger like a drunken man and are at their wits end 28. Then they cry unto the Lord in their trouble and he bringeth them out of their distress 29. He maketh the storms a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven Paraphrase 23 24 25 26 27 28 29 30. So again the great navigators traffickers and merchants of the world when in their voyages by sea they meet with terrible amazing tempests wayes that toss their ships with that violence as if they would mount them into the air and at another turn douse them deep into the vast Ocean as if they would presently overwhelm them and the passengers are hereby stricken into sad trembling fits of consternation and amazement and expectation of present drowning in this point of their greatest danger they oft experiment the sovereign mercy and power of God and receive such seasonable returns to their devout prayers that they find the storm presently turned into the perfectest calm and by the friendliest gales are safely wafted to that port which they designed to sail to 31. O that men would praise the Lord for his goodness and for his wonderfull works toward the children of men Paraphrase 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness which exacts our most fervent offerings of praise and thanksgiving 32. Let them exalt him also in the congregation of the people and praise him in the assembly of the Elders Paraphrase 32. And not onely such as are sent up to God from our single breasts or closets but it deserves the most solemn publick commemorations in the Temple in the united laâ—ds of the whole congregation Elders and people answering one the other 33. He turneth rivers into a wilderness and the water-springs into dry ground Paraphrase 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought 34. A fruitfull land into barrenness for the wickedness of them that dwell therein Paraphrase 34. Thereby to punish those with utter sterility and fruitlesness after the manner of his judgments on Sodom whose plenty had been infamously abused and mispent on their lusts 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield fruits of increase 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease Paraphrase 35 36 37 38. And the same act again it is of his bounty and power together to improve the barrennest desart into the fruitfullest pastures most commodious for habitation and plantations and thither to bring those who had formerly lived in the greatest penury and by his auspicious providence onely without any other observable means to advance them to the greatest height of wealth and prosperity of all kinds making them a numerous and powerfull nation remarkable for the blessings of God upon them 39. Again they are minished and brought low through oppression affliction and sorrow 40. He poureth contempt upon Princes and causeth them to wander in the wilderness where there is no way 41. Yet setteth he the poor on high from affliction and
vengeances as on so many accursed Malefactors whose lives and estates being forfeited to the law their widow'd wives and orphan children shall become vagabonds over the face of the earth covetous and griping and beggerly for ever 11. Let the extortioner catch all that he hath and let the stranger spoil his labour 12. Let there be none to extend mercy to him neither let there be any to favour his fatherless children Paraphrase 11 12. And as they corrade and indeavour to get together the wealth of others so shall others when they have any thing to be seis'd on plunder and rifle and pillage them rob them of all these gainings and no man take any compassion on them or their posterity in their sufferings be they never so cruel 13. Let his posterity be cut off and in the generation following let their name be blotted out 14. Let the iniquity of his fathers be remembred with the Lord and let not the sin of his mother be blotted out 15. Let them be before the Lord continually that he may cut off the memory of them from the earth Paraphrase 13 14 15. As for the principal instruments in these wicked rebellions and treasons against David and the son of David they shall certainly come to untimely deaths so did Achitophel 2 Sam. 17.23 and Absalom c. 18.14 and Saul 1 Sam. 31.5 and Doeg Psal 52.5 and so Judas Matth. 27. and their posterity shall not last beyond the next age They shall be cursed by God and all the punishments due to their fathers sins shall be so visited on this their wicked progeny that they shall soon come to utter eradication and extirpation 16. Because that he remembred not to shew mercy but persecuted the poor and needy man that he might even slay the broken in heart Paraphrase 16. And this a most just reward for their uncharitable and cruel dealing with him whose distresses might justly have extorted their greatest kindness and assistance but found nothing but bloody pursuits from them This seems especially to refer to David at Nob and Ahimelech and the priests slain by Doeg 17. As he loved cursing so let it come unto him as he delighted not in blessing so let it be far from him 18. As he clothed himself with cursing like as with his garment so let it come into his bowels like water and like oile into his bones 19. Let it be unto him as the garment which covereth him and for a girdle wherewith he is girded continually Paraphrase 17 18 19. 'T is to be expected from the all-just retributions of heaven that as they were willing to mete to others it should be meted back to them They were for nothing but mischief and cruelty and they are to expect no least mixture of compassion or mercy They delighted in slandering and cursing wishing and speaking ill of them that least deserved it and the bitter water that causeth the curse Numb 5.21 that maketh the thigh to rot and the belly to swell shall enter as water is wont into one that is overwhelmed with it into his stomach belly bowels and make them as the bitter water did to swell and burst so it happened literally to Judas Act. 1.28 and probably to Achitophel see note on Matt. 27. a. and in effect to the others also in their untimely excision And as oile which is more piercing than water penetrates the very flesh veins nerves and bones so shall this the most inward parts of them seise upon their very spirits and souls so it did remarkably on those two Achitophel and Judas and the same every such wicked man is to expect and never be gotten out again but within afflict and without incompass them and cleave to them for ever 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul Paraphrase 20. Thus will God certainly punish them that either so rebelliously or so bloodily and cruelly set themselves against me and so those hereafter that oppose and crucifie the Messias 21. But doe thou for me O God the Lord for thy names sake because thy mercy is good deliver thou me Paraphrase 21. As for me I have no other solicitude than to repose my self in God's hands he is a God of most abundant goodness and mercy and his honour is ingaged in vindicating my cause in maintaining me whom he hath set on the throne against all opposers He is also an omnipotent Lord whose power can soon overrule and calme all these tempests To him therefore I humbly address my self for his seasonable interposition and relief referring the way and means to his all-wise disposal 22. For I am poor and needy and my heart is wounded within me 23. I am gone like the shadow when it declineth I am tossed up and down as the locust Paraphrase 22 23. And of this his mercy I am very confident being a most seasonable object of it at this time brought to great want to a sorrowfull deplorable condition every day growing lower and lower like the shadow about sun-set driven from my home and by the same danger that drove me thence removed from place to place like the silly impotent locusts that are carried without any aim design or conduct whithersoever the tempest drives them 24. My knees are weak through fasting and my flesh faileth of fatness 25. I am become also a reproach unto them when they looked upon me they shaked their heads Paraphrase 24 25. We are now quite wearied out ready to faint and fail and accordingly are lookt on by our enemies with scorn and derision making no question but we shall soon fall into their hands to be destroyed and devoured by them 26. Help me O Lord my God O save me according to thy mercy 27. That they may know that it is thy hand and that thou Lord hast done it Paraphrase 26 27. To thee therefore O God of all power which hast obliged and insured thy particular mercy to me I humbly address my self be thou pleased seasonably to relieve and rescue me that it may be visible to all that this so opportune interposition of thine hath wrought the deliverance for us 28. Let them curse but bless thou when they arise let them be ashamed but let thy servant rejoyce Paraphrase 28. Though they rail and defame and rise up against me yet I shall be secure of thy benediction and this shall be sure to give me the victory when they are put to flight and dissipated 29. Let my adversaries be cloathed with shame and let them cover themselves with their own confusion as with a mantle Paraphrase 29. And this shall certainly be their portion and consequently nothing but shame and confusion of face for all their malicious successless enterprises 30. I will greatly praise the Lord with my mouth yea I will praise him among the multitude 31. For he shall stand at the right hand of
The Hundred and Tenth PSALM A Psalm of David The hundred and tenth Psalm was certainly composed by David see Matt. 22.43 not concerning himself and God's promising the Kingdom to him after Saul as the Chaldee suppose but by way of prophesie of the exaltation of the Messias see Matt. 22.44 Act. 2.34 1 Cor. 15.25 Heb. 1.13 to his Regal and which never belonged to David Sacerdotal office both which are by him exercised at the right hand of his Father and settled on him as the reward of his humiliation and passion see Phil. 2.8 9. 1. THE Lord said unto my Lord sit thou on my right hand untill I make thine enemies thy footstool Paraphrase 1. The Messias which is to come into the world is to be looked on by all men with adoration as being though born in the mean estate of humane flesh and of King David's seed yet really much higher than David which he could not be if he were not God himself the King of Kings and Lord of lords And of him Jehovah the one supreme God Creator of heaven and earth hath decreed that having been for some time opposed and at length crucified by those whom he was sent to call powerfully to repentance he should be exalted in that humane nature which here he assumed to the highest pitch of glory and majesty and authority in heaven there to exercise all power over this inferior world to reign 1 Cor. 15.25 till he hath subdued all that opposeth thâ— his kingdom 1. his crucifiers by converting some and destroying others 2. the Idolatrous heathen world by subjecting them to the Gospel 3. the power of sin and 4. Satan in mens hearts and at last 5. death it self 1 Cor. 15.26 And when all this is done at the conclusion of this world then shall he give up his power into his Father's hand from which he had it and himself be subject to him that put all things under him 1 Cor. 1â— 27 2. The Lord shall send the rod of thy strength out of Sion rule thou in the midst of thine enemies Paraphrase 2. This kingdom of his is to be a spiritual kingdom exercised by the sword or sâ—epter of his sweet but powerfull spirit the Gospel of Christ the power of God unto salvation to all that believe and obey it And this shall first be preached after his resurrection and ascension by his Apostles at Jerusalem see Psal 2.6 to those that crucified him and from thence it shall be propagated to all Judaea and then to all parts of the habitable world on purpose designed to bring home sinners to repentance and change of life And the success thereof shall be admirable a Church of humble obedient Christians gathered from amongst his greatest enemies some of the rebellious Jews and great mâ—ltitudes of heathen Idolaters Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou hast the dew of thy youth Paraphrase 3. At the going out of the Apostles upon their great expedition their sacred warfare to conquer the obdurate world all that have any thing of humility or piety wrought in their hearts by the efficacy of his preventing grace shall come in and receive the faith of Christ most willingly forsake and leave all to follow him and attend him in his Church and the multitude of disciples shall be as the stars of heaven the sands on the sea-shore or the dew that in the morning covers the face of the whole earth 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek Paraphrase 4. And as he is to be a King so is he to be a Priest also At his exaltation and ascending to heaven God his Father hath firmly decreed that he shall be advanced to such a sort of Priesthood as that of Melchizedek was see Heb. v. 6. and 7.17 who had those two great offices of King and Priest united in him so shall Christ be instated at the right hand of his Father in the full power of entertaining and blessing his faithfull servants such as Abraham was when he was entertained and treated by Melchizedek and blessed by him And the interpretation of this his benediction is his giving them grace to turn away every man from his iniquities Act. 3.26 to aid them against all their spiritual enemies and support them in all their necessities And this office commencing at his ascension is never to have an end never to be succeeded in by any as the Aâ—ronical priesthood descended from father to son but to continue in his hands and to be most successfully exercised till it be at the end of this world delivered up to God the Father 5. The Lord at thy right hand shall strike through Kings in the day of his wrath Paraphrase 5. But as he shall be a most mercifull High Priest to all that humbly receive and obey and address themselves to him so to all obdurate sinners that stand out and oppose his power in their hearts that will not suffer this Priest to bless this King to reign over them he shall manifest himself a most terrible Judge and destroy the mightiest grandeur and prowess upon earth that doth not come in unto the faith 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys Paraphrase 6. All the impenitent wicked world both of Jews and Heathens he shall most illustriously destroy make them a kind of Akeldama and the greatest Antichristian Monarchy in the world most eminently that of heathen Rome which so bloodily persecutes the Christians shall be demolished see Rev. 18.2 and Christian profession set up in the place of it 7. He shall drink of the brook in the way therefore shall he lift up the head Paraphrase 7. Thus shall the Messias and his Kingdom be advanced And all this but a proportionable reward designed by his Father to his great humiliation and patience and fidelity and constancy in the pursuit and discharge of the office prophetick assigned him here on earth the calling home sinners to repentance In this he shall be so diligent and industrious so vigilant and intent on all opportunities of advancing this end of doing the will of his Father the work for which he was sent that he shall wholly neglect himself his own will his own ease his own ordinary food take that which comes next and is most mean and vile like a General in his keenest pursuit of his enemies that satisfies the necessities of nature with water out of the next brook c. and with the same alacrity he shall at last undergo the most contumelious death and for this espousing of God's will and despising and contemning himself God shall highly exalt him and possess him of that both Regal and Sacerdotal power to continue to him and by his hands in
that humane nature wherein he thus served his Father to be administred for ever Annotations on Psal CX V. 1. My Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord here denotes the Messiah will appear not only by our Saviour and his Apostles who insist on this Psalm above any Text in the Old Testament as the late Jews and some others who are willing to be lookt on as very good Christians are most industrious to evade it but even by the testimonies of the ancient Jews themselves the evidence of truth breaking forth in despite of the most partial and resolved interest Moses Haddarsan on Gen. 37.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Redeemer whom I will raise up from among you shall not have a father according to that of Zach. 6.12 behold the man whose name is the branch and Isa 53. he shall come up c. So also David saith of him Psal 110.3 out of the womb c. lastly the Scripture saith of him This day have I begotten thee Psal 2. So on Gen. 18. Hereafter God holy and blessed shall set the King Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand as 't is written Psal 110. The Lord said c. And to the same purpose again on Gen. 14.18 So Midrash Tehillim on occasion of these words I will declare the Law c. Psal 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the affairs of the Messiah are set forth in the scripture of the Law of the Prophets and of the Hagiographa In the Law Exod. 4.22 In the Prophets Isa 52.13 and 42.1 In the Hagiographa Psal 110. The Lord said and the dew of thy birth c. So again Midr. Tehil on Psal 18.35 thy right hand shall uphold me saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand as it is written The Lord said to my Lord. R. Saad Gaon on Dan. 7.13 he came with the clouds of heaven saith And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah our righteousness as 't is written The Lord said c. So thâ— â—erusalem Talmud tract Berachoth c. 5. saith this verse the dew of thy birth c. is to be explained by Mich. 5.7 V. 3. Thy power For the explicating this very obscure verse the first thing to be taken notice of is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or strength as that signifies an army or military forces as we call them The Messias in the former verses is set upon his throne for the exercise of his regal power with a sword or scepter in his hand and as such he is supposed to rule in the world to go out to conquer and subdue all before him The army which he makes use of to this end is the college of Apostles sent out to preach to all nations and the time of their thus preaching is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his power or forces or army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that he shall wage war or joyn battel saith the Chaldee In which day saith the Psalmist the people that belong to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people those that are at all affected to piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the Kingdom of God Luk. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed arrayed ordered on file for the kingdom of heaven Act. 13. 48. all that are any way listed among God's souldiers all these shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again a people of voluntary oblations so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies liberal voluntary spontaneous oblation or contribution to the service of God such as shall willingly offer up and consecrate themselves and all that they have to God's service forsake all and follow Christ bring their estates and lay them at the Apostles feet as we know the believers did Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world This they shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beauties of holiness or of the Sanctuary i. e. I suppose mystically in the Christian Church beautified with all those graces which the spirit of Christ works in the hearts of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7.18 signifies the Ark of the Covenant or Sanctuary and from thence the place in the Temple where the Ark was placed was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy of holies and so I suppose the LXXII understood it here when they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy holies for so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where signifies the Sanctuary and the beauties of the Sanctuary are literally the ornaments of the Priests and Levites their Urim and Thummim which they have on when they carry the Ark see note on Psal 29. b. But mystically these are the graces of Christ the inward beauty or glory which shines in the Christian Sanctuary or Church which is as it were the arena or place where these forces of God are mustered Or perhaps in the beauties of holiness as that signifies no more than God's sacred Majesty in whose service they are listed and on whose expedition ingaged according to Castellio's reading quo die expeditionem sacrâ oâ—m majestate facies in the day when thou shalt with thy sacred majesty make thine expedition Another sense the words may be capable of which the comparing the mention of Sion v. 2. and beauty of holiness here suggesteth by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or host or army in the sense that frequently belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an host in scripture viz. the attendance on the Sanctuary the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warring his warfare i. e. officiating And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will simply import free-will offerings and the sense run thus Thy people will be a free-will offering in the day of thy Assemblies in the Sanctuary shall offer in stead of any thing else themselves lively sacrifices holy and acceptable And this if accepted need not be deemed to exclude the other rendring but the priestly and kingly offices of Christ being both here set down in this Psalm the words as is frequent in these compositions may have been purposely contrived to fit both Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may perhaps be thus most literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy children or progeny so the Chaldee must understand it when they joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee i. e. shall be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb of the morning i. e. according to the proportion of the dew which the morning brings forth as it were out of its womb in such plenty as to cover the face of the
prudent to resort the never-failing omnipotent hand of God and to that I betook my self intirely and from that I received my deliverance 12. What shall I render to the Lord for all his benefits toward me 13. I will take the cup of salvation and call upon the name of the Lord. 14. I will pay my vows unto the Lord now in the presence of all his people 15. Precious in the sight of the Lord is the death of his saints Paraphrase 12 13 14 15. For this and all other the abundant mercies which I have received from God I am now by all obligations concerned to make my most thankfull acknowledgments and to doe it in the solemnest manner in the presence of the whole assembly by way of publick festival blessing and magnifying his holy name that he hath not permitted my enemies to have their will of me that he hath preserved my life and not delivered it up into their hands that he hath kept it as a jewel of his own cabinet as being by me humbly deposited with and intrusted to him And thus he always deals with those that rely and depend on him see note b. on Psal 86. 16. O Lord truly I am thy servant I am thy servant and the son of thy handmaid thou hast loosed my bands 17. I will offer to thee the sacrifice of thanksgiving and will call upon the name of the Lord. 18. I will pay my vows unto the Lord now in the presence of all his people 19. In the courts of the Lord's house in the mids of thee O Jerusalem Praise ye the Lord. Paraphrase 16 17 18 19. O blessed Lord how am I obliged to thee by all the bonds that any ingagement can lay upon me No servant bought with a price or born in a man's house can be more closely bound to him than I who have been rescued from the utmost danger by thee What remains but that I should return to thee the humblest offerings of praise and prayer spend my whole life as a vow'd oblation to thy service render thee all possible praise in the publick assembly in thy sanctuary in the solemnest manner that is possible Blessed be the name of the Lord. Annotations on Psal CXVI V. 1. I love the Lord For the right understanding of the two first verses we must observe one special use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it stands by it self absolutely without any noun after it as here it doth for wishing or desiring So Amos 4.5 for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have desired So Jer. 5.31 my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wished desired it so Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXXII render it in all these places signifies in Greek to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a verb of wishing And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred I wisht that the Lord would hear and so I suppose the LXXII meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desired that not because he will or would hear Accordingly the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wisht that the Lord would hear So the Jewish Arab I desire not but that the Lord would hear my voice and my supplication and that he would hearken unto me when I call in or by reason of what I find or meet with in my days And then v. 2. follows currently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would incline his ear to me the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he would incline his ear to me in conjunction with the former verse Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in my days will I call by days I suppose signifying calamities as Psal 31.12 his day is coming i. e. his distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his calamity saith the Targum So Obad. 12. the day of thy brother is the time of their being carried captive v. 11. So the day of Jerusalem Psal 137.7 So Isa 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his days shall not be removed far his time is come is the time of his contrition saith the Targum The Syriack indeed leave out the ד there as redundant and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the not my day wherein I call him In which also they depart from the Hebrew punctation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without either of those changes the rendring will be most facile I wished or desired that the Lord would hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my voice or perhaps the voice so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred the ד being oft redundant and so both the Syriack and the LXXII understands it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my supplications in the genitive case or by apposition my voice my supplications that he would incline his ear unto me In my days will I invoke or call upon him The rendring these verses in the praeter sense he hath heard he hath inclined is quite contrary to the following verses which mention the distresses as approaching and growing still more and more upon him v. 3 4. To what times this refers and what were those his days must be uncertain and onely matter of conjecture 'T is ordinarily thought to be a Psalm of David and then it most probably belongs to the time of his flight from Absalom to which his haste or speed or flight ver 11. probably determins it and then ver 14 18 19. must refer to his return to the sanctuary at Jerusalem after the quelling of that rebellion and to this as being the most received sense I have set the paraphrase Yet some indications there are which make it probable to have been written after the Captivity and then the days here must be like the day of thy brother and of Jerusalem forementioned denoting the Captivity and so their flight also v. 9. their being carried captive and v. 14 18 19. the celebrating of their return to the service of God in the Temple viz. the Chaldee idiome observable v. 7. in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 12. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Chaldee or Syriack suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visible V. 13. Cup of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of deliverances for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of redemptions This was either more solemn in the Temple by the Priest or more private in the family The former the drink-offering or strong wine poured out in the holy place Numb 28.7 Of this R. Sol. Jarchi interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will bring the drink-offering of praise which I vowed And to this of the Temple the Praise may most reasonably be
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
and planting an uniform obedience to thy commandments in the depth thereof TETH 65. Thou hast dealt well with thy servant O Lord according to thy word Paraphrase 65. O Lord I cannot but acknowledge thy great bounty toward me to the utmost that any promise of thine gave me confidence to hope 66. Teach me good judgment and knowledge for I have believed thy commandments Paraphrase 66. I am fully resolved to adhere to and obey thy precepts O be thou pleased by thy grace to rectifie my inclinations and natural bent of mind to work all corruption perverseness or contumacy out of it and then to illuminate my understanding to give me that knowledge of my duty and that resolvedness of mind that I may never swerve from it 67. Before I was afflicted I went astray but now have I kept thy word Paraphrase 67. To this end I must acknowledge the chastisements and afflictions which thou hast sent me to have been very advantageous and instrumental to me I was out of the way but thy rod hath reduced and brought me into it again 68. Thou art good and dost good teach me thy statutes Paraphrase 68. Thou art a gracious father and all that thou dost is acts of grace and goodness even the sharpest of thy administrations v. 67. see Rom. 8.28 are sent by thee as that which is absolutely best for us O lead and direct and assist me in thy obedience and then I have no farther care to exercise me 69. The proud have forged a lye against me but I will keep thy precepts with my whole heart Paraphrase 69. My malicious adversaries have contrived slanders against me But I shall not be much concerned in their practices I shall indeavour carefully to preserve my conscience upright to God and then not fear their suggestions or machinations 70. Their heart is as fat as grease but I delight in thy law Paraphrase 70. They are obstinately and imperswasibly bent upon their course and please themselves very much in it But I shall not envy their felicities but take infinitely more pleasure in a strict adherence to thy law than they in all their impieties 71. It was good for me that I have been afflicted that I might learn thy statutes Paraphrase 71. Nay the afflictions and chastisements thou hast sent me are to me much more beneficial and valuable than all their prosperity can be to them being very contributive to the reforming what was amiss and so most wholsome profitable discipline to me V. 67. 72. The law of thy mouth is better unto me than thousands of gold and silver Paraphrase 72. And all the wealth in the world is not near so considerable to me as this JOD 73. Thy hands have made me and fashioned me give me understanding that I may know thy commandments Paraphrase 73. Lord thou art the author of my life and being I am a meer creature of thy forming and therefore obliged by that title to pay thee all the obedience of my life Lord be thou pleased by thy grace to instruct and assist me to it 74. They that fear thee will be glad when they see me because I have hoped in thy word Paraphrase 74. By this means shall I be cause of joy to all pious men who know that I have depended on thy promised assistances when they see me thus answered and supported by thee 75. I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me Paraphrase 75. All the dispensations of thy providence O Lord be they never so sharp are I am confident made up of a perfect justice and not onely so but it is an act of thy sovereign mercy which thou hadst promis'd to make good to me to send me such afflictions as these These are but a necessary discipline and so a mercy to me and having promised not to deny me real and principal mercies thou wert obliged in fidelity thus to send them 76. Let I pray thee thy mercifull kindness be my comfort according to thy word unto thy servant Paraphrase 76. But there is one mercy more of which I am capable thy favour and loving-kindness thy sealing pardon and peace unto my soul and that thou hast promised me also and if thou affordest me this it will be an allay abundantly sufficient to all my afflictions 77. Let thy tender mercies come unto me that I may live for in thy Law is my delight Paraphrase 77. Without this favourable aspect of thine I am even a dead man thy restoring it to me will raise me as it were from death to life there being now no joy that I take in the world but in thy favour and my obedience And this I hope may render me capable of this mercy from thee 78. Let the proud be ashamed for they dealt perversely with me without a cause but I will meditate in thy precepts Paraphrase 78. My malicious enemies have without all guilt of mine accused defamed and depraved my actions this shall bring shame and mischief as well as disappointment to them but shall never disturb me in my course of obedience by that I hope I shall refute all their calumnies 79. Let those that fear thee turn unto me and those that have known thy testimonies Paraphrase 79. And as long as all that truly fear thee and have lived conscientiously in thy service continue faithfull to me I have no reason to wonder at the defection of others But if any man that is truly pious be seduced by their slanders and ingaged against me Lord in mercy to them be thou pleased to disabuse and reduce them 80. Let my heart be sound in thy statutes that I be not ashamed Paraphrase 80. As for me I desire and beg of thee that if there be any degree of unsincerity in me any spared sin still remaining it may be effectually wrought out of my heart that I may approach thee with confidence and never be in danger of being rejected by thee CAPH 81. My soul fainteth for thy salvation but I hope in thy word 82. Mine eyes fail for thy word saying When wilt thou comfort me 83. For I am become like a bottle in the smoak yet do I not forget thy statutes Paraphrase 81 82 83. It is long O Lord that I have waited and attended with great desire for deliverance from thee the expectation hath even worn me out yet have I not forsaken my hope or permitted my self to be tempted to any sin whether of impatience or applying my self to any indirect means for my relief but remain still confident that thou wilt in thy good time still send me release 84. How many are the days of thy servant When wilt thou execute judgment on them that persecute me Paraphrase 84. How long Lord wilt thou permit this weight to continue upon me and not take my part against my enemies punishing or restraining them and delivering me out of their hands
senses at the present and if it be liberally taken upon that invitation brings satiety and bitterness and pangs after it in the stomach for so honey doth Prov. 25.16 27. is any way comparable to this which as in the consequents it is most salubrious and profitable so at the very instant of the making use of it is most extremely delectable to any man that hath a palate qualified for such delicates 104. Through thy precepts I get understanding therefore I hate every false way Paraphrase 104. And the advantages it brings are not inferiour to the pleasure He that is not thus studied and instructed is apt to be seduced and insnared in many deceitfull and mischievous lusts but this instruction will keep men from that danger give them a timely knowledge and beget in them an hatred and abhorrence of all such fallacious flattering pleasures which mean us no kindness but treachery and the utmost malice NVN. 105. Thy word is a lamp unto my feet and a light unto my paths Paraphrase 105. Thy law is the onely guide and directour of all my actions 106. I have sworn and I will perform it that I will keep thy righteous judgments Paraphrase 106. And being instructed in that both what my duty is and what the means that may be safely relyed on for the performance of it thy grace to be obteined by constant prayer and vigilance diligence and indeavour to receive and make use of that grace and withall being by my admission into the number of thy people entred into a solemn sacramental covenant to perform obedience to those commands wherein God hath commanded us to walk and an obedience to which he hath in that covenant promised to justifie and accept us and without which either constantly performed or returned unto by a sincere repentance and persevering reformation he will neither justifie nor accept us I am now most indispensably ingaged and most nearly concerned to perform this obedience uprightly 107. I am afflicted very much quicken me O Lord according to thy word Paraphrase 107. Lord thou hast promised to relieve and support and refresh the afflicted be thou now pleased accordingly to reach out thy hand to me and seasonably to restore and revive me 108. Accept I beseech thee the freewill offerings of my mouth O Lord and teach me thy judgments Paraphrase 108. Lord I have nothing to present to thee but my prayers and praises those are my richest oblations which I most chearfully address to thee acknowledgments of thy former and petitions for thy continued deliverances Lord be thou graciously pleased to accept these and to add this constant mercy to all other thy grace to instruct and excite and assist me in a sincere obedience to thy commandments 109. My soul is continually in my hand yet do I not forget thy Law 110. The wicked have laid a snare for me yet I erred not from thy precepts Paraphrase 109 110. My malicious enemies have very treacherous designs against my life I am in continual danger of being seised on and destroyed by them yet shall not this fear amate or divert me from a most vigilant attendance on thee and constant performance of obedience to thee My dangers be they never so great shall not discourage or slacken my diligence in attending to and relying on thee from whom I am sure or from none my deliverance must come 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 112. I have inclined my heart to perform thy statutes alway even to the end Paraphrase 111 112. Whatever afflictions or distresses thou sendest or permittest to fall on me I have all reason to take them in good part having also so rich a portion as I have that of thy law and covenant and promised mercies These are an inheritance that will never fail me the most joyous and blissfull that can be to which therefore by all obligations of justice and gratitude I am bound to perform my constant obedience And this I shall carefully doe and all little enough by way of return to so superlative a mercy SAMECH 113. I hate vain thoughts but thy Law do I love Paraphrase 113. Wicked men I detest and fly from and have no such pleasure and joy as the meditation and practice of all holy duties 114. Thou art my hiding place and my shield I hope in thy word Paraphrase 114. When any distress approaches to thee I betake my self for relief and succour thy promises are my safe and constant refuge on them I can chearfully depend and am confident to be defended by thee 115. Depart from me ye evil doers for I will keep the commandments of my God Paraphrase 115. I have no need of the aids that wicked men can suggest unto me and as little am I concerned in their scoffs whereby they indeavour to weaken my confidence I will admit of no other policies but those of studying and practising his commandments who I am sure will continue stedfast to me if I do not forsake him 116. Uphold me according to thy word that I may live and let me not be ashamed of my hope Paraphrase 116. He hath promised me his support and will undoubtedly make it good unto me and in his time rescue me out of the saddest estate he will certainly answer and never disappoint this confidence O be thou now pleased to interpose thy hand effectually to defend and relieve me 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually Paraphrase 117. Thus if thou doest I am then most certainly provided for What greater safety can I desire than the guard and tuition of the divine providence There shall I repose my self most chearfully and account it a continued felicity of my life that I am thus part of thy care considered and protected by thee 118. Thou hast trodden down all them that err from thy statutes for their deceit is falshood Paraphrase 118. Wicked men have no other wisedom or policy but that of their falshood and deceitfulness their lying and treacherous imposing on the simplicity and uprightness of honest men is the onely advantage they have above others and this being so contrary to all laws of God and man to justice and charity and common ingenuity but especially an affront to God a setting ones self in opposition to his rules and methods God is ingaged sooner or later to pluck off this visard to bring disappointments and ruine on those that make use of such impieties 119. Thou puttest away all the wicked of the earth like dross therefore I love thy testimonies Paraphrase 119. The wicked men of the world compared to the righteous are but as so much dross to good metal And the judgments of God which are as searching and discerning as fire will certainly make this separation first purge out the dross divide it from the purer metal and then
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
sin and ruine The pleasure they take in duty will with them infinitely out-weigh all the pitifull transient delights or advantages that can offer themselves as the bait to any unlawfull commission 166. Lord I have hoped for thy salvation and done thy commandments 167. My soul hath kept thy testimonies and loved them exceedingly 168. I have kept thy precepts and thy testimonies for all my ways are before thee Paraphrase 166 167 168. Accordingly thus have I endeavoured to secure my self from all such dangers whatsoever my pressures have been I have reposed my trust in thee relyed on thee for deliverances kept close to thy commandments and so qualified my self to receive them and withall laboured to approve the sincerity of my obedience to thee not onely by doing what thou commandest but even by loving and liking that better than any thing else by applying all my endeavours to walk piously and acceptably in thy sight laying all my actions open and naked before thee for thee to judge whether there be any the least malignity in them And by so doing by keeping my self for ever as in thy all-seeing presence I have performed an uniform faithfull obedience to thee TAV. 169. Let my cry come near before thee O Lord give me understanding according to thy word 170. Let my supplications come before thee deliver me according to thy word Paraphrase 169 170. O Lord I humbly address my prayer unto thee in this time of my distress and beseech thee first to bestow on me that wisedom see Jam. 1.5 which may support me and direct me to order all my actions aright in all the pressures thou shalt permit or appoint to lie upon me and then to interpose thy hand and give me a seasonable deliverance out of them 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall of thy word for all thy commandments are righteous Paraphrase 171 172. Thus shalt thou oblige me to bless and praise thy name thy mercies and the perfect uprightness of all both thy commands and promises when those that thus adhere to and depend on thee are supported and delivered by thee 173. Let thine hand help me for I have chosen thy precepts 174. I have longed for thy salvation O Lord and thy Law is my delight Paraphrase 173 174. Lord I beseech thee interpose thy hand for my relief And if my obedience to thy Law and not onely so but my taking more pleasure in it valuing it more than all other things in the world together with my constant dependance on thee for my deliverance may give me a capacity of this mercy thou wilt not deny it me who am by thy grace in some measure thus qualified 175. Let my soul live and it shall praise thee and let thy judgments help me Paraphrase 175. Lord grant me this thy mercy of seasonable preservation at this time succour me according to thy promised and wonted mercies so shall my life twice received from thee in my birth and in this my preservation be as in all justice it ought for ever dedicated to thy service 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments Paraphrase 176. I have been driven from place to place in perpetual hazards and distresses flying and desolate as a partridge on the mountains thou hast justly permitted me to be persecuted by my enemies to wander up and down as a silly sheep driven by the wolf and scattered from the fold Lord I repent me of all my former sins and shall unfeignedly set my self to the performance of new obedience all my days Be thou pleased to consider my afflictions and in thy good time to relieve and restore me Annotations on Psal CXIX V. 1. Way 'T is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it and those are observable to be no less than eleven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi adventures to give the critical several importance of each of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting down of duties how they are to be done as 't is said Lev. 6.17 this is the Law of the sin-offering c. R. Gaon saith 't is the speculative part of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule upon which the precepts are grounded as Be holy because God is holy mercifull as he is mercifull referring probably to Moses's request to see God's way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those precepts whose reason is not known as the purification of the legally unclean not wearing linsey-wolsey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgments that pass betwixt a man and his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony or faederal commemoration as Sabbath Feasts Phylacteries c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those precepts which reason teacheth that are as it were according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposited in our nature And so on in the rest But these without question are indistinctly and promiscuously used through this Psalm Proportionably the practice of these commandments is exprest in as great variety by walking seeking keeping c. Of the last of these it is not amiss to add a little in this first place once for all The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2◠as also v. 34 69 115 129. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin scrutantur searching or seeking out So again Psal 25.10 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek out as here v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sought and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will seek and v. 100. And this the Hebrew well bears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit curavit watching or taking care of looking diligently after as those that search and seek do And so the Arab notion of the same word which changing צ into ט they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well accords being to behold contemplate consider observe and so likewise the Chaldee and Syriack use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly to the same sense and so it here best accords with that which follows seeking him with the whole heart And this is better and with more clearness rendred observe for that fitly signifies watching or looking to than keep which ordinarily denotes no more than performing them This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently seeking of God Heb. 11.6 and contains more than a resolution and purpose to obey God a studying his precepts seeking out means to facilitate the performance of them and an exact care and diligence in the use of them The word is here in the participle and so agrees with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect or undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII
that Psalm 4. for setting about any action especially of weight Gen. 41.44 without thee shall no man lift up his hand i. e. attempt or doe any thing so Psal 10.12 Arise O Lord lift up thy hand forget not the poor i. e. set to thy active hand to their assistance so Heb. 12.12 lift up the hands that hang down and the feeble knees i. e. set actively and vigorously about the Christian task And every of these might possibly be accommodated to this place of lifting up his hands to God's commandments For it may be 1. praying for God's grace to perform them 2. blessing them as we do our daily food or rather praising and blessing God for them in respect of the great advantages we may reap by them and to this the Syriack seems to have inclined adding at the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will glory in thy faith or fidelity 3. it may be vowing and promising under oath a constant obedience to them or 4. it may be the setting vigorously about them And that is the most probable meaning of it I will lift up my hands to the practice of them V. 61. The bands The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cord doth also signifie a troop or company whether of souldiers or of any other so 1 Sam. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troop of prophets for so the Chaldee there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company of scribes and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of wicked men in opposition whereto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 63. I am a companion engaged in another society This farther appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows men may be said to rob or plunder but cords or bands cannot V. 66. Good judgment From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gustavit to taste the noun is used for sapor savour or taste of any thing Exod. 1â— 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taste of the manna was as the taste of a wafer And the verb being transferred from the body to the mind Psal 34.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—aste how gracious the Lord is the noun is so in like manner and signifies in proportion either the outward fashion and behaviour c. by which the mind is discerned as meats by the taste as in the title of Psal 34. when David changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his behaviour the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance or else the inner disposition and habit of mind rendred by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition 1 Sam. 25.33 Other uses of the word there are for a decree Jon. 3.7 and Dan. 3.10 but that which best agrees to it here where it is joyned with knowledge is either 1. as our English render it judgment in the notion of opinion counsel so the Jewish Arab and Abu Walid render it by a word deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit to see and spoken of the mind sensit judicavit statuit to think judge or resolve or else 2. the habit of mind genius indoles and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be goodness of disposition inclination to which when knowledge is added it is a special gift of God fit to be here the matter of a prayer The Chaldee 1 Sam. 21.13 and in the title of Psal 34. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy knowledge and his knowledge or sense and accordingly here the Interlinear reads bonum sensum a good sense and the translatour of the Chaldee which here reteins the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationem reason But as that notion cannot be applicable to the word in the title of that Psalm for sure David was not really mad and so 't was not his sense or knowledge or reason that was said to be changed there so it is not certain that it hath that sense in any other place of scripture The most probable is that of Prov. 11.22 where the fair woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compared to a jewel of gold in a swines snout Here the Interlinear reads declinans discretionem as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessit departing from discretion and the Vulgar Latin fatua foolish but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be better rendred than of ill inclinations disposition and to that I suppose the Chaldee accords and the Syriack both reteining the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialects and the former reading it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be corrupted or stink the latter reteining the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies perverse contumacious and so may best be rendred not as the Latin of the one foetida sensu and of the other foetida sapore but of a corrupt or perverse disposition or manners as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.33 to corrupt manners is applied to the debauching their whole habit of mind And proportionably here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good manners there mentioned or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness of manners The LXXII have divided it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness and discipline and the Latin follow them and the Syriack have changed the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 savour and goodness V. 70. Fat as grease The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very differently rendred by interpreters The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made cheese like milk and the Syriack Latin and Arabick accord with them And this undoubtedly by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confestly signifying incrassation being applied to milk it must needs signifie being coagulated or made into cheese But the Chaldee it is certain reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being onely here found the Jews do but by guess give the meaning of it Aben Ezra notes onely that it is without a fellow R. Solomon meddles not with it Kimchi renders it to be fat Abu Walid gives three expositions of it 1. rendring it by the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expounding it is troubled or corrupted or unclean foul sordid and stinking or sending up smells or fumes like that of fat stinking flesh with unclean evil thoughts sends up saith he stinking fumes of evil thoughts like burnt fat 2. according to the Chaldee use of it to be fat and gross 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as more probably it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be thick and gross or hard and then the two last fall in as one almost Now for the construction it may most probably be by understanding a preposition not their heart is incrassate or gross like
from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw or protract seems to signifie adverbially long So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sojourning is lengthened to which as the Latin and Arabick so the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perigrination is protracted so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a stranger a long time and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have protracted sojourning Thus to protract and prolong are the same in all languages and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in that sense of protracting Prov. 13.12 Psal 36.11 and 85.6 and 109.12 and oft elsewhere from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a space and so here adverbially or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a space i. e. a long time The Chaldee indeed take it here for a people rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Asiaticks and from them the latter Jews understand it of Tuscany and so of Italy and the Roman Empire as Kedar following they interpret of the Saracens or Turks But as all the other ancient Interpreters depart from the Chaldee so Kimchi hath receded from this invention of his fellow Jews and renders the place woe is me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my captivity is very much lengthened drawn out or protracted Should it be otherwise interpreted the conjecture of the learned Bochart would be worth remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifies a skin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius out of Nicander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fleece or skin from whence saith he Mesech might be the name of a city so called not from Mesech the son of Japhet but from the skins with which the Arabes Scenitae covered their tents mentioned in the end of the verse But it is no less probable that in the notion of skins it should be here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tents which were thus covered with skins and if we deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw it may signifie a draw-wagon or traha and the barbarous nations that were not by agriculture fixt to one place dwelt as well in their wagons as tents either way it well agrees with Kedar i. e. the progeny of Kedar the son of Ishmael Gen. 25.13 those barbarous people of Arabia that were called Scenitae because they continued in tents without houses and so the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacles of the Arabians To whom as being a barbarous unhumane people the Psalmist here compares those malicious deceitfull men among whom he dwels If because the time of consigning the Canon of Scripture soon after the Captivity will not permit it to be spoken literally we shall interpret the Psalm prophetically to look upon Antiochus the analogy would well hold for he is in Scripture exprest as by Gog so by Mesech and described by Daniel as a flatterer a speaker of lies a worker of deceit and forecaster of evil devices c. and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of peace would be those sworn enemies of Jerusalem both the inhabitants of Asia minor and the confederate Arabians The Jewish Arab reads a people that is after the way or sect or manner of Mesech David Kimchi though in his Comment as was said he expound it of the protraction of his sojourning yet in his Roots saith it is the name of a nation mentioned in the Law viz. Gen. 10.2 The Hundred and Twenty First PSALM A Song of Degrees The hundred twenty first is a repose in God and a confident expectation of succour and safety under his protection 1. I Will lift up mine eyes unto the hills from whence cometh my help 2. My help cometh from the Lord which made heaven and earth Paraphrase 1 2. Whatsoever or how great soever my distress or pressure be whether bodily or spiritual I have no other sanctuary or refuge to which to apply my self but that one supreme of heaven the image of which is the Ark on Zion that holy hill or mount where God is pleased to presentiate himself even to the all-sufficient omnipotent Creator Ruler and Governor of the world To him I can confidently address my prayers and chearfully expect a seasonable aid which he by his holy Angels shall graciously afford me by the intercession of his own Son who hath assumed my nature 3. He will not suffer thy foot to be moved and he that keepeth thee will not slumber 4. Behold he that keepeth Israel shall neither slumber nor sleep Paraphrase 3 4. All other guards may fail either through the strength of a more powerfull assailant or being at some time overtaken with sleep or weariness But the watch that God affordeth us is impregnable neither he nor his Angels to whom he assigns this office of guarding under him all his faithfull servants can ever be surprised by any such advantage 5. The Lord is thy keeper the Lord is thy shade upon thy right hand 6. The sun shall not smite thee by day nor the moon by night Paraphrase 5 6. The omnipotent Lord of heaven and earth shall be present to thee and over-rule all his creatures and keep thee from being mischieved by them his protection as the cloud to the Israelites or as a faithfull second in a duel shall defend thee from all approach of danger Neither the open assaults in the day-time from enemy or devil nor the secret ambushes in the night from any treacherous underminer either of the temporal or spiritual estate the former fitly compared to the scorching of the Sun the latter to the malignant influences of the Moon shall be able to doe thee any hurt 7. The Lord shall preserve thee from all evil he shall preserve thy soul Paraphrase 7. This Lord shall assuredly defend thee from any real mischief of what kind soever that can approach thee 8. The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore Paraphrase 8. He shall keep thee under the shadow of his own wings and in the beginning progress and end of thy undertakings and designs when thou goest out to work or comest home to rest in thy business or in thy retirement his guard shall continually attend thee and if thou continue to adhere to him never forsake or destitute thee Annotations on Psal CXXI V. 2. From the Lord The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from with or before the Lord which the Jewish Arab reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at or with the Lord. The LXXII reade onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Lord but the Chaldee and the Syriack agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before or from the sight or presence of the Lord referring hereby more generally to the good Angels stiled the Angels of his presence those that stand before the Lord and always behold the face or God and where they appear there God is said to be in a
we reade of the Ark of the testimony 't is in relation to the Decalogue which was kept in the Ark Exod. 25.16 thou shalt put into the Ark the testimony which I shall give thee And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year to the Feasts That is meant in the beginning of the verse Thither the tribes go up not to but by or according to the testimony to Israel the law given to that purpose The preposition indeed is wanting and so must of necessity be supplied rather than to make the testimony the notation of the place viz. the Ark the sense being thus most current Whither i. e. to Jerusalem the tribes go up i. e. all the Jews wheresoever inhabiting according to the testimony or law given to Israel so ל imports to give thanks unto the name of the Lord which was the end of their going up and of the command which required it at the festivals the solemn times of thanksgiving The Chaldee have another notion of it and render it God's testifying to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that his majestatick presence shall abide among them when they come to confess unto the name of the Lord. But the former rendring is more proper and agreeable And accordingly the learned Castellio reads it ex edito Israelitis oraculo from or by the oracle delivered to the Israelites The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is the place of convention to or for Israel taking it in the notion that the words derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have V. 5. Thrones of judgment That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seats for judgment here signifie the Sanhedrim or highest Court of Judicature there can be no question These are said to sit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally imports at Jerusalem as being the Metropolis of Judea and so the seat of that greatest Council as lesser cities are of the consistories or lesser consessus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments Matt. 5.22 The onely difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thrones for the house of David be but another phrase to express the same thing If it be then the expression is poetical to set down the grandeur of that supreme Sanhedrim that it is a royal judicature and so as it were the seat of the King himself as among us the King's Bench is the title of our great court of judicature where in the King's name judgment is given to the people But 't is more probable that it is added as a third argument of the glory of Jerusalem that there is the regal throne where now David as after him his successours should reside The Chaldee reade it to this sense for interpreting the latter part of the house of the sanctuary they say that there are seats prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for the Kings of the house of David V. 8. Within thee The suffix ב is best rendred with or of or concerning The Chaldee retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thee or on thee the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning thee all of them joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak peace on thee or of thee i. e. bless thee and pray for all God's blessings and felicities upon thee The Jewish Arab I will speak of thy peace or safety The Hundred and Twenty Third PSALM A Song of Degrees The hundred twenty third is a prayer for deliverance from proud insulting enemies and an act of full affiance and dependence on God for it 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens Paraphrase 1. O thou supreme God of heaven to thee I address my prayers on thee I wholly depend for a gracious answer to them in this time of distress and calamity 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a maiden unto the hand of her Mistress so our eyes wait upon the Lord our God untill that he have mercy upon us Paraphrase 2. Whatsoever misery is now upon us comes certainly from thy just chastening hand to that we look and wait and begg and beseech As servants or handmaids when they are chastened by their Lords or Mistresses bear it with all meekness without murmuring or repining onely look to the hand that smiteth them and beseech and importune for release and patiently expect that good time when the offended Lord shall say that it is enough and so withdraw his scourge and return to mercy so have we under all the inflictions that our sins have justly brought upon us from thee behaved our selves under the discipline of thy rod acknowledging the most just original and authour of all our miseries our selves the original and thy justice provoked by our sins the authour of them not looking so much to the instruments or executioners of thy wrath as to that supreme divine hand that smiteth and accordingly applying our selves onely to thee in our prayers and petitions for release when thou shalt see it most expedient for us 3. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Paraphrase 3 4. Be thou therefore now pleased if it may be thy will at length to withdraw thy chastening hand from us to consider the weight of the calamity and tyranny that lies upon us from contumelious and insolent oppressours and now seasonably to send us relief and deliver us out of their hands Annotations on Psal CXXIII V. 2. Look unto the hand What sort of looking it is which is here meant must be judged by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hand For indeed the original style is elliptical and the word look is not there to be found but is supplied by the sense the eyes of servants to the hand of their lords or masters Now of such lords it is certain as also of the mistress of a family over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferiour maid-servant that they had power not onely of commanding but of chastising and the latter of these is more frequently expressed by the hand the former more significantly by the eye or tongue the one directing the other commanding And so the eyes of the servant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that striketh and beseeching importuning mercy And this as an argument of a meek patient and reforming disposition So Isa 9.13 it is objected unto the people that they turned not to him that smiteth them neither do they seek the Lord of hosts And to this sense the
context doth wholly incline it for in the application so it lies even so our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God i. e. look or wait or are turned to the Lord our God untill he have mercy upon us and then follows the importunate prayer Have mercy upon us O Lord have mercy upon us where the mercy that is waited for and the mone and importunity for mercy is just the description of one that is under chastisement and so determins the sense to that V. 4. Those that are at ease From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet at ease is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used not onely for quiet secure in the original notion but by metonymie of the Cause for the Effect for insolent scornfull because ease and security makes men such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle in his Rhetoricks riches and worldly felicity makes men insolent and contumelious despisers of others The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemners scorners deriders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn to mock Ibid. Proud The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be no simple but compound word made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict and so to signifie proud oppressours The Chaldee seem to take notice of this rendring it by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proud The Jewish Arab reads of mocking with or from the armies and contempt from the stout or from the armies Besides this active notion of the scorning and contempt the passive may also be considered for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Epithe◠of excellent persons So R. Shererah Gaon R. Saadias Gaon c. and the Talmudists that lived streight after the close of the Gemara were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mark of honour and if that were the word here the despight of them must be despight which they suffered and the reproach of the quiet so also taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frequently 't is in a good sense but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compound the high or great oppressours it must be active despight that which they doe to others The Hundred Twenty Fourth PSALM A Song of Degrees of David The hundred twenty fourth is an acknowledgment of God's assistance and a thankfull commemoration of the deliverances wrought signally by him It seems first to have been composed by David upon his deliverances from the hands of Saul and after of Absalom and being very applicable was appointed to be sung by the Levites after the return from the Captivity and is very agreeable to any other eminent deliverance wrought by God for his servants 1. IF it had not been the Lord who was on our side now may Israel say 2. If it had not been the Lord who was on our side when men rose up against us 3. They had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul 5. Then the proud waters had gone over our soul Paraphrase 1 2 3 4 5. It is now full time to look back with humility and thankfulness on the dangers and miseries we have past and devoutly to acknowledge to whom our whole deliverance is to be imputed 'T is now most evident to us that the mischief designed us was no less than utter ruine and destruction that the power of the designers was equal to their malice and that no humane means were any way able to have resisted or diverted them they were so mightily inraged and violently bent against us One onely means there was which could avail us in this condition the supreme omnipotent irresistible strength of heaven and that hath signally appeared for us and rescued us out of this ruine 6. Blessed be the Lord who hath not given us as a prey to their teeth Paraphrase 6. His holy and glorious name be now and ever magnified that he hath not permitted them to have their will but timely delivered us from their rage 7. Our soul is escaped as a bird out of the snare of the foulers the snare is broken and we are escaped 8. Our help is in the name of the Lord who made heaven and earth Paraphrase 7 8. And now being safely returned from our captivity we have leisure to review our former state the very same that the silly bird is in when it is caught in a gin or springe we were fast in their hands they had long pursued their game and at length were possest of it we were taken in their nets And in this seasonable point of time God came and disappointed their malice and rescued us out of their hands David by the death of Absalom the Jews by the Persians breaking the Chaldean Monarchy to which the deliverance of the Jews was consequent And so our deliverance is to be acknowledged as an immediate work of God's interposition and as signal an evidence of his overruling power as the creation of the whole world was when it was wrought by a word of his Annotations on Psal CXXIV V. 5. The proud waters This verse is from the Hebrew thus literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then had it past over our soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent in the former verse then follows by opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling lifted up or proud waters The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swell or boil as water in a pot over the fire and from thence 't is applied metaphorically to other things And by comparing the Arabick it is probable that the signification of the Root is more general for any encrease or superabundance The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that phrase I suppose meaning very deep waters either unfordable where there is no standing or else rapid against which there is no holding out no resisting The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copious plentifull waters Thus the meaning is clear the torrent v. 4. had past over our soul and that torrent farther exprest by swelling or proud i. e. great plenty of waters breaking in for such is a torrent The Jewish Arab translates it Then they had drowned us as water and had been as a torrent over our souls The LXXII here as in the former verse reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our soul past through the water and our soul past through the torrent but this I suppose as a paraphrase not so much to express the condition in or under as the escape and deliverance out of the danger but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over our
but the LXXII and the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussorum from the original use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit from whence indeed comes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age from childhood to twenty five years old So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his quiver v. 5. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his desire but that probably by way of paraphrase filling his quiver with children being but a poetical expression for having as many as he desires V. 5. The gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate of the city is the place of Judicature their courts being there kept Deut. 25.7 and the places of execution a little without the gates Heb. 13.12 So Deut. 21.19 Zach. 8.16 And so the Chaldee interprets here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gate of the house of judgment There contentions and suits are heard and determined and by way of preparation to that are pleaded and that is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they speak with their enemies their accusers or plaintiffs there The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they contend or manage any suit For to those uses mens children as friends and assistants are usefull to their parents as well as to repel open force or violence The Jewish Arab reads in places of convention The Hundred and Twenty Eighth Psalm A Song of Degrees The hundred and twenty eighth is a short enumeration of the present felicities which from God's special blessing are ascertain'd to every pious man It was on that account thought fit to be solemnly pronounced by the Levites and sung after the return from the captivity as a special eminent blessing of God to his people 1. BLessed is every one that feareth the Lord that walketh in his ways Paraphrase 1. There is no such assurance of the comforts and felicities of this life as that which is made over by God to all pious obedient servants of his 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee Paraphrase 2. Such men shall not fail of a blessing on all their honest labours but have plenty here and which is much more take comfort in injoying that plenty which covetous worldly men never doe and after an age of felicity and prosperity here continued save onely when God sees fit to give his mixture of the cross shall be transplanted to eternal immarcescible joys 3. Thy wife shall be as the fruitfull vine by the sides of thine house thy children like Olive plants round about thy table 4. Behold thus shall the man be blessed that feareth the Lord. Paraphrase 3 4. One prime and special blessing of heaven it is that he shall have a fruitfull wife and a plentifull and prosperous family of children Of the former of which the clusters of such a vine as may for its fertility be stiled the great bearer hanging so thick that they even cover the walls of the house where they were wont to be planted is the fittest resemblance and of the latter the verdure of the Olive is a proper emblem with which as the tables without doors were wont to be surrounded so shall his table be adorned and incompassed with a multitude of flourishing children All true temporal felicity is comprised in this and this shall be the pious man's portion 5. The Lord shall bless thee out of Zion and thou shalt see the good of Jerusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel Paraphrase 5 6. And whatever else he can stand in need of it shall be performed to him by God in answer to his prayers which he offers up in his holy place and as an accomplishment of felicity to him his intercessions shall be heard for others even for the publick of the nation he shall be an instrument and a witness of good to the whole land God shall be atoned by such as he and turn the captivity of his people by way of return to his prayers and faith and patience God shall inlarge his days and crown them with that double blessing of old age first the sight of a numerous posterity and secondly the restoring of peace and prosperity to the Kingdom Annotations on Psal CXXVIII V. 3. Fruitfull vine In all countreys the several sorts of vines have several names and appellations among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and one sort seems here to be known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit-bearing vine as among us t is ordinarily to style such a kind of fruit the great bearer Vines it seems were then planted on the sides of houses as now they are among us and not onely in vineyards to stand by themselves and to that also the Psalmist here refers So likewise of Olive-plants 't is observable not onely that tables were drest up with the boughs of them ramis felicis Olivae but that in the Eastern countries they were usually planted as in arbours to shade the table entertainments being made without doors in gardens under that umbrage which gave all the liberty of the cool winds and refreshing blasts An image whereof we have Gen. 18.4 wash your feet and rest your selves under the tree and a full expression Hest 1.5 the King made a feast in the court of the garden of the King's palace The Hundred and Twenty Ninth PSALM A Song of Degrees The hundred twenty ninth is the recounting of the many dangers of God's people and the many wonderfull deliverances which God hath afforded them and foretelleth the utter destruction of all the enemies thereof It seemeth to have been composed by Ezra or some of that time at the return from the captivity 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me Paraphrase 1 2. 'T is now a most proper vacant season to recount the very many invasions and distresses which the people of Israel have met with from the beginning of their being a nation from all which God hath wonderfully assisted and defended them 3. The plowers upon my back they made long their furrows 4. The Lord is righteous he hath cut asunder the cords of the wicked Paraphrase 3 4. We have now for some length of years been severely chastised by oppressing tyrants but God hath at last in his great mercy delivered us out of their hands 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grass upon the house tops which withereth afore it groweth up 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8. Neither do they which go by say The blessing of the Lord be upon you we bless you in
life for evermore in the end of the verse If that may be allowed then the clear way of understanding this passage is either to sever and reade by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dew of Hermon i. e. as the dew that lies thick and numerous on the hill called Hermon and then again to repeat as the dew which fell on the hills of Zion or else joyning them together to reade by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that descends or falls i. e. as the dew that falls upon the hills of Zion Thus 't is certain that as the dew falls on Hermon so it falls on the hills of Zion yea and at the same time and though not the same individual drops yet the same specifical dew with the same blessing refreshing quality and in the like plenty on the one and on the other And therefore though the literal rendring of the Hebrew be As the dew of Hermon which fell on the hills of Zion yet our English to avoid the mistake to which those words are subject have not done amiss to make that supply as of an Ellipsis adding and as the dew above what is in the Original without which addition yet the words may very intelligibly be rendred As the dew of Hermon which dew falls on the hills of Zion so they be taken in this sense which we have here exprest the dew which lies in great abundance on Hermon and yet falls in the like plenty on hills very distant those of Zion also Or if we desire to make the resemblance and correspondence between the oyntment and the dew more compleat it may be observed that Hermon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its high top still covered with snow was one of the greatest land-marks of Palestine Now of such hills we know that the mist or dew of them is rain in lower places there being no more ordinary indication of future rain in all countreys than when the high hills are capt with a cloud of dew And so to say this dew of Hermon or that first formature of rain which was on the top of that but as a dew should after fall in showers of rain on the adjacent countrey will be very intelligible And then for the choice of Zion for the other term on which the rain is here supposed to fall there is this reason of analogy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render skirts of Aaron's garment is by Kimchi and Jarchi affirmed to be the upper part the collar of his garment it being neither usefull nor convenient nor consequently probable that the anointing should be so liberal as to run over all his cloaths and then Zion by being thus lower than Hermon will bear a fit analogy with that The Hundred and Thirty Fourth PSALM A Song of Degrees The hundred thirty fourth is the incouraging the Priests in their constant offices in the publick worship and praising of God in the Sanctuary and is the last of those which were accommodated to the return from the Captivity 1. BEhold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord. Paraphrase 1. Now is God in an eminent manner to be blessed and praised for all his mercies that especially of giving liberty for the continual offices of the Temple of which we were so long deprived and to which being now restored all that attend that service by day and night the Priests in their courses are obliged most diligently to perform it and affectionately and devoutly to magnifie his holy name 2. Lift up your hands in the Sanctuary and praise the Lord. Paraphrase 2. Remembring always that the ceremony of washing which is constantly observed herein is an Emblem of the greâ—â— sanctity of lives that is required of those that thus wait on the Altar that offer up any sacrifice to God especially that of praise and thanksgiving and that therefore they are most nearly concerned to be thus qualified whensoever they come to officiate 3. The Lord that made heaven and earth bless thee out of Zion Paraphrase 3. And the great omnipotent Creatour and Governour of the whole world that hath his peculiar blessing residence in mount Zion thence to hear and grant the petitions that are made unto him there bless and prosper receive and graciously answer all the requests which his people shall there at any time address unto him Annotations on Psal CXXXIV V. 1. Stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that stand seems here to have a critical notation for Aben Ezra observes that the high priest onely sat in the Temple the rest ever stood which seems to have been imitated in the primitive Christian Church that the Bishop should sit and the inferiour Clergy stand V. 2. In the Sanctuary The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying holiness as well as the holy place the Temple or Sanctuary may here be taken in the former sense the latter having been sufficiently exprest v. 1. by the house of the Lord to which also the LXXII adds there above the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the courts of the house of the Lord For the Priests which are here spoken to before their officiating which is here exprest by lifting up their hands were obliged to wash their hands and that washing is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctification see note on Joh. 13. b. and on Psal 26. d. And to this refers the lifting up holy hands 1 Tim. 2.8 the bringing this purity to our officer of devotion Of the Priest we reade in Joma c. 3. § 3. that the High Priest on the day of Expiation washes five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifications i. e. five washings of his whole body and ten washings of his hands and feet And so here lifting up the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness or sanctification will be the lifting up these holy hands qualifying themselves thus for the discharge of their office which was signified by their washing before their officiating The LXXII indeed reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sanctuary but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to holiness as their Latin reade ad sanctitatem or to the sanctuary and so the Jewish Arab but the Chaldee to secure this sense reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness to the holy place The Hundred and Thirty Fifth PSALM Praise ye the Lord. The hundred thirty fifth is a Psalm of thanksgiving to God for all his mercies and deliverances afforded to his people and was intituled Hallelujah see note a. on Psal 106. 1. PRaise ye the name of the Lord praise him O ye servants of the Lord 2. Ye that stand in the house of the Lord in the courts of the house of our God 3. Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies repress and turn them which way thou pleasest The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the common use of the word signifies in our English usual expression in spite of the nose of mine enemies V. 8. Perfect that which concerneth me The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me so Psal 57.2 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me The Chaldee here express it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord shall repay evil to them for me and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou shalt repay or retribute in my stead and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear being interpretable either to a good or ill sense but here by the context inclined to the ill sense punishing the enemies foregoing as in that other place Psal 57.2 't is by the LXXII rendred in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go either what we hold in our hand or are in pursuit of makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting performing or making good according to that frequent form of prayer that God will perfect the work of mercy begun or taken in hand by him Abu Walid explains it by shall perfect or complete his goodness on or towards me and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me or towards me The Hundred and Thirty Ninth PSALM To the chief Musician a Psalm of David The hundred thirty ninth is the acknowledgment of God in that great attribute of his of being the searcher of hearts and consequently an appeal to him as the witness of his sincerity and the avenger of him against his enemies It was composed by David it appears not on what particular occasion and commended to the Prefect of his Musick O Lord thou hast searched me and known me 2. Thou knowest my down-sitting and mine up-rising thou understandest my thoughts afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O Lord thou knowest it altogether 5. Thou hast beset me behind and before and laid thine hand upon me Paraphrase 1 2 3 4 5. Blessed Lord thou hast the perfect inspection and knowledge of me of all my designs and undertakings of the beginnings and ends of my actions of all the traverses of our lives Deut. 6.7 and even of my very thoughts A long time before my deeds discover them to men they are all naked and bare to thine all-seeing eye in heaven Thou hast ways of discovering and discerning the bent and inclination of my heart not onely as men have by words and actions but by immediate inspection into the heart being so close and present to me in every the least motion of that that a man can no more escape or march undiscovered out of a city the most closely besieged when the galleries are prepared and the assailant just ready to enter than a thought can arise in my heart which is not perfectly discerned by thee who art nearer and more intrinsick to me than my very soul See Heb. 4.13 6. Such knowledge is too wonderfull for me it is high I cannot attain unto it 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thy hand lead me and thy right hand shall hold me 11. If I say the darkness shall cover me then the night shall be light about me 12. Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Paraphrase 6 7 8 9 10 11 12. This is an admirable power or vertue a most divine excellence of thine such as I am no way able to deal with or resist There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye to secure our selves from thy all-seeing presence neither could an ascent to heaven nor descent to the state of the dead that which hath its denomination from being invisible nay though we were able to fly as swift as light which of an instant overruns the whole horizon and carries day to the most distant regions the utmost parts of the world those beyond the Ocean whither it is thought there is no passage can stand us in any stead toward the concealing us from thy sight and judgments The darkest night the closest and most artificious recess the subtilest disguises and hypocrisies are all naked and bare and discernible before thee and as much so as any the most open scandalous sins which are committed before the sun or on the house top 13. For thou hast possessed my reins thou hast covered me in my mothers womb Paraphrase 13. My very affections and inclinations the original bents and pronenesses of my nature are within thy reach my fabrick and formation in the very womb of my mother being a work of thine 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well Paraphrase 14. And that work I must confess a strange and prodigious work so that if I look no farther than mine own original and formation I cannot but acknowledge thee a God of stupendious operations 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth 16. Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there were none of them Paraphrase 15 16. But even then when in the womb of my mother that place which no mortal eye can look into my body was most secretly wrought and all the art used that is imaginable to adorn it with the most various imbroidery from the first being of that mass through all the changes that daily and hourly and minutely were made till at length it came to a perfect formation with all the parts which it brings into the world with it thy all-seeing eye long before even from all eternity exactly discerned every the least change or variety which happened all that while and thy book of register still retains them not one the least circumstance being omitted 17. How precious also are thy thoughts unto me O God! how great
coals fall upon them let them be cast into the fire into deep pits that they rise not up again Paraphrase 10. Thy severest judgements from heaven such as fell on Sodom shall undoubtedly be their portion perdition and irreversible destruction 11. Let not an evil-speaker be established on the earth evil shall hunt the violent man to overthrow him Paraphrase 11. Such accursed arts as those of detraction and rapine falseness and oppression shall never have a durable prosperity but continually pursue the author as the hound a prey and at length bring certain destruction on him 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor 13. Surely the righteous shall give thanks unto thy name the upright shall dwell in thy presence Paraphrase 12 13. For unquestionably God will undertake the patronage of innocent injured persons vindicate them from their oppressors defend them so signally that they shall be able to discern 't is his work and so give him the honour and glory of it support and sustain such when their oppressors are brought to nothing Annotations on Psal CXL V. 2. Are they gathered together for war The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect or draw together or congregate so Hab. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gathers them into his net and being here in the active sense and joyned with wars it must be to prepare put in order instruere praelia muster and set their affairs in order for battel The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set their battels in order the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excite or instigate and so the Syriack also V. 8. Further not What was formerly noted of the conjugation Hiphil that it sometimes imports not causing but any degree of occasioning or but permitting is here observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit to goe forth From whence in Hiphil as it signifies to bring forth to advance so also to permit to go forth or advance and so the prayer here is not so much that God will not give them a good success as that he will interpose to their hinderance blast and frustrate their designs in stead of permitting them to prosper To that the Chaldee applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for atâ—olli exalting but for tolli being taken away or destroyed for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be taken away or destroyed for ever rendring Selah as they constantly doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever or perhaps in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt or putrifie so as to breed worms Exod. 16.20 they will be corrupted for ever The LXXII have somewhat deformed this verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires they reade as with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my desire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wicked thought or device 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought or reasoned against me then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer them not to advance or prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsake me not from some other supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet they seem best to have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will be exalted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they be exalted So v. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of those that incompass me they reade as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of their circuit V. 11. Evil-speaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is proverbially a detractor or Sycophant So Eccl. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that eats accusations the phrase by which they express a sycophant and so the similitude of the serpent biting doth inforce there In this place they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delator with â—hree-fold or three forked tongue which is another style of theirs for a sycophant because such a man wounds three at once the receiver the sufferer and himself Of him it is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be established in the future as all the former verbs v. 9 and 10. may be read and not in the imperative and so by way of pronouncing or prediction onely and not by way of wish The Hundred and Forty First PSALM A Psalm of David The hundred and forty first is an ardent prayer of David's for deliverance from his enemies but first and especially for patience under them that he be not by their oppositions or the incitements of others moved out of his course of meekness of piety and the other parts of duty incumbent on him It seems to have been composed as the next is by the title affirmed to be on occasion of Saul's persecuting him to the cave of Engedi 1 Sam. 24. 1. LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as an evening sacrifice Paraphrase 1 2. O Lord I am in distress and have no other refuge but thee to whom I may resort To thee therefore I most humbly and ardently address my prayers in the same manner as thy priests are by thee appointed to address their daily oblations to attone thee beseeching thee graciously to accept and answer them and in thy time to rescue me out of mine enemies hands 3. Set a watch O Lord before my mouth and keep the door of my lips 4. Incline not my heart to any evil thing to practise wicked works with men that work iniquity and let me not eat of their dainties Paraphrase 3 4. Meanwhile O Lord grant me thy guidance both for my words and actions for my words that whatever their dealings toward me are I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul and for my actions that I may not be tempted to any unlawfull practice that I may not for any appearance of advantage to my self thereby give ear to any evil counsel My resolutions are firm to the contrary and how inviting soever the temptations are I hope I shall never taste of the sweets of them 5. Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities 6. When their judges are overthrown in stony places they shall hear my words for they are sweet Paraphrase 5 6. I have been most carefull to preserve my loyalty to Saul and am not guilty of the least disloyal
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the
people whose God is the Lord. Paraphrase 15. This were a very happy condition indeed and this and all other happiness of what sort soever is the sure and constant portion of those that perform faithfull obedience unto God and depend on him onely for the acquiring it Annotations on Psal CXLIV V. 3. What is man By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man as all or any of mankind may be understood in the condition of frail mortal miserable and unworthy creatures so the Psalmist himself David and the son of David the Messias is especially to be understood in this place The occasion of the Psalm is by the title in the LXXII and Latin and Arabick not improbaly noted to be the combat with Goliah And for the setting out the wonderfull mercy of God to him in that 't was very considerable that he was but a young stripling the youngest and most inconsiderable of all the sons of Jesse who also was but an ordinary man And accordingly Psal 8. which hath probably been resolved to be composed on this occasion of Goliah of Gath the same consideration hath a principal place v. 4. What is man that thou art mindfull of him and the son of man that thou visitest him there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak man and son of mortal ordinary man as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which accordance as it is some argument to confirm that as this Psalm to have been composed on that occasion so it will apply these words in their more eminent prophetick mystical sense to Christ our Saviour in his state of humiliation wherein yet by the power of his Divine nature he did so many wonderfull works by virtue of the Apostle's testimony Heb. 2.6 where he cites those words from Psal 8.4 exactly parallel to these and applies them particularly to Christ V. 8. Mouth speaketh vanity In this verse somewhat more seems to be exprest than is ordinarily observed in it The Chaldee interprets it of false oaths and wicked laws and the most obvious sense is followed by the rest of the interpreters vain or lying speeches and wicked works or actions and thus it may fitly enough be adapted as the motive to God to destroy them But if we consider 1. that the prayer is against David's enemies the Philistims and those by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the stranger the title that ordinarily belongs to Idolaters and 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and falshood frequently signifie the false Idol gods and 3. that their mouth speaking fitly signifies profession either of a true or false God and 4. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their right hand may poetically signifie him or them on whom they depend as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their patrons or auxiliaries as when it is said the Lord at my right hand Psal 110.5 and many the like the meaning is he assists and takes my part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right hand of falshood be a vain gainless helper that fails all that depend on him on these considerations it will not be unreasonable thus to interpret the whole verse of these idolatrous Philistims whose gods cannot stand them in any stead against the one true God of heaven to whom David makes his address and that this is the fuller importance of it and that as a motive fit here to be used in a prayer to God to incline him to own his suppliants against such kind of enemies as these V. 12. Corner-stones From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angle or corner two formations there are in these 12 and 13. verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are to be distinguisht by the matter of the context For as in a building there are either the exteriour or interiour parts and corners so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outer corners are the stones in the corners of the building angular pillars saith Castellio which are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hewen and squared and carved and so for the beauty of them in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palace especially are fit to express the daughters of a prosperous family in whom beauty is much valued But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner parts or corners of the building are the repositories places on purpose for keeping of store and provisions such are cellars larders and the like which the LXXII rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin promptuaria repositories for all kind of provisions and not so fitly garners or granaries which are proper to corn or grain The former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautified either by way of paraphrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved or polished they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned about or as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or splendour and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautifull Of the latter when 't is here said that being full they bring forth or yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is interpreted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this to that not by mistake probably of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conceive but as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is for a word of a large signification to signifie any thing to which the matter spoken of shall determin it and so sure the Chaldee doe which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from year to year particularly any kind of food or victuals and so by this phrase from this to that meaning from this sort to that sort as Aben Ezra and Kimchi understand it i. e. somewhat of all sorts to express the greatest plenty of all commodities for daily use or provisions The Jewish Arab renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measures V. 14. Strong to labour From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry on shoulders as a porter doth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not so much to signifie their patience of weight as the Chaldee interpret it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patient of burthen and strong-backt for carriage or service saith Abu Walid and so the Jewish Arab our oxen carrying forth good for oxen were not then wont to be so imployed to bear burthens on their backs or shoulders though now adays the Turcomen and such like moving people use to carry their tents and other utensils on cows backs but more probably to note the weight of flesh they carry about with them which therefore the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin crassae thick or fat the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong for so those are that are most fleshy and so onustus is wont to be used for rich or one that is in all plenty and so not for
but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least bâ—ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the â—ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and
of the heavens were opened Gen. 7.11 as in a drought the heaven is made iron Lev. 26.19 and shut up and many the like phrases The air then being those heavens above part of which are those clouds of waters the heavens of heavens immediately foregoing cannot probably signify more than the whole body of the air all the regions of it or else the uppermost region of it as Lord of lords is the supreme or sovereign Lord of all others 'T is true when the context requires it the heavens of heavens may signify the highest heavens otherways called the highest or the height in the abstract the place of God's throne so Deut. 10.14 and Nehem. 9.6 where by the heaven and the heaven of heavens and the earth the whole creation is signified and therefore Jonathan's Targum there adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assembly of Angels that are therein that they may be ministers before him And so I suppose 1 King 8.27 when of God's immensity 't is said behold the heaven the heaven of heavens that habitation of his throne cannot contain him and Psal 115.16 the heavens of heavens are the Lords in opposition to the earth following But that hinders not but that here the place of the Sun Moon and Stars being before mentioned and the waters above the heavens or clouds after the heavens of heavens in the midst betwixt these may be the upper region of the air And so I suppose Psal 68.33 where of God it is said that he rideth upon the heavens of heavens and sends out his voice and that a mighty voice it may well refer to the coming of God by the presence and ministery of his Angels and thundring in the air and declaring his will to his people in mount Sinai as at the giving the Law it is described and as elsewhere God is said to come in the clouds and his voice to be heard there and to ride upon the Cherub and to come flying upon the wings of the wind whereas in that Psalm the highest heavens are exprest by another style that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. of which see note a. on that Psalm As for any eternal or incorruptible waters which from this text some mens fansies have produced and then found a ground for their fansie v. 6. he hath established them for ever and ever that place will never be able to conclude for them the full importance whereof is no more than that all that was forenamed being the good creatures of God were by him preserved and continued also and so God to be praised for his works of preservation as well as creation and ruled and managed by him as it there follows he hath made a decree which shall not pass The Chaldee which may seem to have understood the heavens of heavens here for the aethereal globe and above the heavens for the place of God's residence have given another kind of Paraphrase of it Praise him ye heavens of heavens and ye waters that depend on the word of him which is above the heavens according to that of the Jews which acknowledge the key of rain as that of the womb to be in peculiar manner kept in God's hand But so it well may be and yet be no higher elevated than the air and there hang in clouds till God please they shall dissolve and distill upon the earth And considering how frequently the place of rain and of thunder and of all other meteors is called the heavens there is no cause to doubt but the air is here meant by the heavens above which the waters are Aben Ezra here calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sphere of fire which is above the things which are here after this recited Kimchi is observed somewhere to say that the heaven of heavens may signify the lowest heavens as a servant of servants doth the meanest of servants Gen. 9.25 The Hundred and Forty Ninth PSALM Praise ye the Lord. The hundred forty ninth is a solemn form of thanksgiving for God's people on any signal victory afforded them by him and mystically contains the eminent favour of God to his Church and the conquest of the Christian faith over the heathen Potentates It was intitled as the former Hallelujah 1. SIng unto the Lord a new song and his praise in the congregation of saints 2. Let Israel rejoyce in him that made him let the children of Zion be joyfull in their King 3. Let them praise his name in the dance let them sing praises unto him with the timbrel and harp Paraphrase 1 2 3. Let the whole Church of God through all ages constantly frequent his publick service and therein for ever magnifie the name of God for all his mercies vouchsafed so liberally to them The people of Israel are signally obliged to this in that the omnipotent Creatour of heaven and earth is pleased immediately to preside among them to give them laws by which to live and to exhibite himself graciously to them in his Sanctuary and to fight their battels for them against their enemies having brought them out of the slavery of Aegypt into the plenty of Canaan And the Christian Church are much more obliged to this for the redemption by Christ and the regal government to which by his resurrection he was installed spiritual exercised by his word and grace in the hearts of his faithfull people O let us all with all possible exultation with all the solemnest expressions of thankfull hearts commemorate and celebrate these mercies of his 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation Paraphrase 4. For those that humbly and faithfully adhere to him he will never cease to love he will delight to doe them good and be they never so low rescue and exalt them and give them illustrious deliverances from all their temporal and spiritual enemies 5. Let the saints be joyfull with glory let them sing aloud in their beds Paraphrase 5. And when they are thus rescued and injoy a quiet repose they are in all reason obliged to praise and magnifie their deliverer and so to anticipate the state of heavenly joys where being arrived at our safe harbour and rest from the pressures and sins of this life we have nothing to doe but to bless and glorifie God to rejoyce and triumph in him 6. Let the high praises of God be in their mouth and a two-edged sword in their hand 7. To execute vengeance upon the heathen and punishments upon the people 8. To bind their Kings with chains and their nobles with fetters of iron 9. To execute upon them the judgment written This honour have all his saints Praise ye the Lord. Paraphrase 6 7 8 9. And those that thus depend on God and thankfully acknowledge his works of mercy toward them shall be signally assisted by him as Moses and Joshua were whilst one held up his hands to pray and the other to fight Exod. 17.11
are mentioned with other utensils of the Temple 2 King 12.13 snuffers basins trumpets c. But for the use of trumpets in consort or harmony with other instruments for the lauding of God to which onely this place belongs the first mention we find of them is 1 Chron. 13.8 at David's fetching the Ark from Kiriath-jearim when he and all Israel played before God with all their might with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets so again c. 15.28 So on another and not so festival an occasion when on Azariah's prophesie Asa and Judah made a covenant to God 2 Chron. 15. they sware unto the Lord with a loud voice with shouting and with trumpets and with cornets v. 14. And as Jehosaphat 2 Chron. 20.20 at his going out against his enemies to his exhortation to belief in God adds the appointing of singers unto the Lord v. 21. and this attended with a signal blessing v. 22. a victory over their enemies wrought by God's hand so they celebrated their triumph accordingly going in procession to Jerusalem with psalteries and harps and trumpets v. 28. So on Hezekiah's reformation and sacrifice 2 Chron. 29.26 the Levites stood with the instruments of David and the Priests with the trumpets and when the burnt-offering began the song of the Lord began also with the trumpets and with the instruments ordained by David King of Israel So at the laying the foundation of the Temple when it was reedified Ezra 3.10 they set the Priests with trumpets and the Levites with cymbals and so at the dedication of the wall Neh. 12.41 And as here so Psal 118.6 the praises of God are appointed to be sung with that joyfull noise that the harps and trumpets and cornets do send forth From these premisses it will not be difficult to judge of the solidity of that Annotation which the Geneva Bible hath affixt to this verse in these words Exhorting the people to rejoyce in praising God he maketh mention of those instruments which by God's commandment were appointed in the old Law but under Christ the use thereof is abolished in the Church If by this phrase appointed by God's commandment in the old Law be meant that the use of these instruments was any part of the Ceremonial Law given by God to Moses in which onely the abolishing of it in the Christian Church can be founded with any appearance of reason it already appears that there is no truth in this For as this practice of praising God with the assistance of instrumental as well as vocal musick is found to be ancienter than the giving of the Law in Sinai much more then of the ceremonies in God's service either in the Tabernacle or Temple being related of Miriam the prophetess the sister of Aaron Exod. 15.20 that to celebrate the delivery out of Aegypt to Moses's song took a timbrel in her hand and the women went out after her with timbrels and with dances so the appointment of it in God's service cannot by the scripture be deduced from any higher original than that of David according to that of 2 Chron. 29.26 which expresseth the instruments to have been ordained by David The appointment I say or praescript command for as to the practice of it we have an earlier example and instance of that 1 Sam. 10.5 where the company of prophets are met by Saul coming down from the high place with a psaltery and a tabret and a pipe and a harp before them while they prophesied or sang praises to God And another yet earlier I mentioned that of Miriam and her maidens And indeed the universal usage among all the nations that we reade of gives us cause much rather to assign it a place in the natural Religion which the common light of Reason directed all civilized Nations to in attributing honour to God than to number it among the ceremonies of the Mosaical Law Homer one of the ancientest heathen writers that we have gives a sufficient account of the usage of the Greeks in celebrating the praises of the Gods and Heroes upon the Harp and after him nothing more frequent than the mention of the Paeans Dithyrambicks Choriambicks Pythaulae the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bacchus the Phrygian way of service unto Cybele with the Drum the Egyptians to Isis with the Timbrel or Sistrum Of the more Eastern practice the third of Daniel is sufficient testimony where the sound of the Cornet Flute Harp Sackbut Psaltery Dulcimer and all kinds of Musick are used in the worship of their Idol-Gods v. 5. As for the Western or Roman Musick was so great an ingredient in their Religion that in the first Ages of that state before they had learnt and received in to their own the rites of the nations they conquered the Tibicines had a College or Corporation among them and when upon a disobligation they left the City the Senate addrest a solemn Embassy to them to bring them back and at their return courted them with the donation of all the privileges they desired By all this it appears how little affinity to truth there is in that observation which made Church-Musick a piece of abrogated Judaism it being no part of the Law given by Moses and so great a part of the Religion of those to whose rites the Mosaical oeconomy was most contrary and yet so far also from being defamed by the Idolatrous heathens using of it that the Prophets among the Jews practised it Miriam celebrated the deliverance from Aegypt with it in the presence of Moses and David solemnly ordain'd and endow'd it and from him the rest of the Kings of Judah in the Tabernacle and the Temple Which appointment of David's although I suppose it not so far to be extended as to lay an obligation on all Christians in all their services to use this solemnity of instrumental Musick David's practices being not thus obligatory to us nor his appointment reaching all Christians yet 1. neither is there any reason deducible from hence to perswade us that these Instruments taken in to assist in God's service either then were or now are unlawfull on that account because they were not commanded by God but appointed by David for it being evident that David was both a Prophet and a King the former if not the latter of these alone enabled and qualified him to ordain ceremonies in God's service as is visible in his numbring the age of the Levites 1 Chron. 23.27 otherwise than Moses had appointed v. 3. and Numb 4.3 and by his design to build God a Temple not commanded but after forbidden and yet his design of doing it approved by God And 2. the motives which recommended the use thereof to David and his successours after him being not shadows of things to come which therefore by the presence of the substance the coming of Christ are abolished but reasons of equal efficacy now and before and in his time viz. the propriety
of thy countenance 44 3 132 1 Lighten mine eyes 13 3 40 1 Like as a Lion 17 12 52 1 thy Likeness 17 15 53 2 their Line 19 3 62 1 Lines 16 6 47 1 Lions roar after their prey 104 21 296 2 young Lions 34 10 104 1 shoot out the Lip 22 7 72 2 as long as I Live 116 2 333 1 that I may Live 119 17 351 2 Living 58 9 171 2 book of the Living 69 28 197 2 land of the Living 27 13 86 2 Loathsome disease 38 7 118 2 as the Locust 109 23 319 1 Loins 38 7 118 1 Longeth 63 1 180 1 Look unto the hand 123 2 362 1 Lord 56 4 165 2 96 10 275 1 110 5 322 2 my Lord 110 1 321 1 Lot 16 5 46 2 children of Lot 83 8 237 2 I Love the Lord 116 1 333 1 song of Loves 45 Tit. 135 1 Loving kindness 107 43 313 2 Low and high 49 2 145 1 Lust 78 18 225 1 my Lying down 139 3 383 1 M Mad against me 102 8 286 2 Magnified thy word 138 2 381 1 Mahalath 53 Tit. 159 1 Maintainest my lot 16 5 46 2 Make me to go 119 35 352 2 Make mention 87 4 246 2 Maketh my feet 18 33 58 2 this Man 87 4 247 1 what is Man 144 3 393 1 given in Marriage 78 63 226 2 Marvellous things 98 1 279 1 Maschil 32 Tit. 98 1 Meat from God 104 21 295 2 Meditation 5 1 19 1 Melt away 112 10 327 2 Melteth 119 28 352 1 Men 73 5 207 1 the Men 17 1â— 53 1 Mercy 85 10 246 2 Mercifull 145 17 397 2 Mesech 120 5 358 2 Michtam 16 Tit. 45 1 Mighty 89 19 255 2 ye Mighty 29 1 89 1 82 1 235 1 89 6 254 1 Mischievous things 38 12 118 2 my Moisture 32 4 98 1 a Moment 30 5 94 2 a Mâ—th 39 11 120 2 my Mountain 30 7 94 2 Mountains 114 4 329 2 Mountains round about Jerusalem 125 2 364 1 go up by the Mountains 104 8 294 2 sin of their Mouth 59 12 174 2 thy Mouth 103 5 289 1 breath in their Mouths 135 17 377 2 with the Multitude 42 4 122 2 Muth-Labben 9 Tit. 28 1 my God 22 2 71 2 N whose Name is Jehovah 83 18 237 2 Nations 117 1 334 1 Neginoth 4 Tit. 16 1 Nehiloth 5 Tit. 18 1 a Net in a pit 35 7 107 1 New moon 81 3 233 1 by Night 91 5 264 1 Night watches 119 148 356 2 Nobles 83 11 238 1 Not unto us 115 1 331 1 for Nought 44 12 132 2 the Numbers 71 15 199 1 O Of him 104 34 296 2 Offend 73 15 208 1 119 165 357 1 fresh Oil 92 10 207 2 mine ear hast thou Opened 40 6 127 1 Oracle 28 2 87 1 set a wicked man Over him 109 6 117 2 Outgoings 65 8 184 1 Owl 102 6 286 2 P like high Palaces 78 69 226 2 Panteth 42 1 127 1 Passed 37 36 115 2 his Pasture 95 7 272 1 Pastures 65 13 185 2 Paths 65 11 185 2 enemies of Peace 120 6 359 2 People 107 32 313 1 thy People 110 3 321 1 Perfect 18 32 58 2 Perfect that which concerneth me 138 8 381 2 end of all Perfection 119 96 355 1 Perish from the way 2 12 11 2 Persecute 10 2 32 1 arrows against the Persecutors 7 13 24 2 Pierced 22 15 73 2 Pit 35 7 107 1 proud have digged Pits 119 85 354 2 Play 104 26 296 2 at his Pleasure 105 22 301 1 the Plowers Plowed upon 129 3 368 1 Pluck it out 74 11 211 2 rain filleth the Pools 84 6 243 1 Portion of their cup 11 6 38 2 Possessed my reins 139 13 384 1 Posterity 109 13 319 1 Pots 58 9 171 1 68 13 193 1 great Power 37 35 115 1 Power for ever 66 7 187 2 thy Power 110 3 321 1 Practice wicked works 141 4 388 1 Praise 56 4 165 2 God of my Praise 109 1 117 1 Praise the Lord 106 Tit. 306 1 111 1 324 1 worthy to be Praised 18 3 57 1 his Prayer become sin 109 7 318 1 Preparedst room 80 9 230 1 Presence 31 20 96 2 Presumptuous sins 19 13 64 2 Preserveth 31 23 97 1 Preventest 21 2 68 1 Pretious seed 126 6 365 2 Pretious in the sight 116 15 333 2 Priests 99 6 280 2 Privily set 10 8 33 2 Promotion 75 6 214 2 Proud 119 85 354 2 123 4 362 2 Proud heart 101 5 284 2 Proud waters 124 5 363 1 Provisions 132 15 373 1 a Psalm 3 Tit. 12 1 take a Psalm 81 2 233 1 those that Published it 68 11 192 2 Puffeth 12 5 38 1 Pure 19 8 64 1 I am purposed 17 3 50 2 Putteth away 119 119 355 2 Q Quench 104 11 295 1 Quenched 118 12 336 1 R Rage 2 1 7 1 Rahab 87 4 247 1 Ran 77 2 219 1 they Rebelled not 105 28 301 2 Rebellious 78 8 224 1 Rebuke 68 30 194 2 Rebuke of thy countenance 80 16 231 2 Receive me 49 15 147 2 Reckon'd up 40 5 127 1 they Reel 107 27 313 1 Reins 16 7 47 1 Rejoyce on every side 65 12 185 2 Remember 20 3 65 1 20 7 66 1 42 4 127 1 bring to Remembrance 38 Tit. 117 1 to be Remembred 111 4 325 1 Repent himself 135 14 377 1 Reproach 57 3 168 1 79 12 228 2 a Reproach of men 22 6 72 2 Request of his lips 21 2 68 1 Rest 37 7 114 1 Restrein 76 10 216 2 Return 73 10 207 2 Returned 60 Tit. 176 1 for a Reward 40 15 123 2 Rewarded 7 4 23 1 Rideth upon the heavens 68 4 192 1 Right 135 14 376 1 Right O God 17 1 50 1 Right hand 17 7 51 2 98 1 279 1 144 8 394 2 Right hand of falshood Ib. Â Â Â Righteous 37 25 114 2 145 17 397 2 Righteousness 17 15 53 2 24 5 77 1 48 10 142 2 72 3 201 1 85 10 246 2 119 123 356 1 143 1 391 1 unto Righteousness 94 15 270 2 counted to him for Righteousness 106 31 308 2 Rivers 1 3 4 2 74 15 212 2 my Roaring 22 1 73 2 Rock 18 1 57 1 Rock of my salvation 89 26 356 1 stony Rock 81 18 234 2 the Rod 74 2 210 1 their Rulers 68 27 104 2 Run continually 58 7 170 1 Runneth over 23 5 75 1 S Sabbath 92 Tit. 267 2 Sacrifice 118 27 338 1 Salmon 68 14 193 2 Salvation 132 16 373 1 cup of Salvation 116 13 333 2 Sanctuary 63 2 181 1 114 2 329 1 134 2 375 1 Save Lord 20 9 66 1 Scattered 92 9 267 1 Sea 65 5 184 1 at the Sea 106 7 306 1 wide Sea 104 25 296 1 Seat 1 1 4 1 the Secret 81 7 233 2 Secret of thy presence 31 20 96 2 See his desire 112 8 327 1 Seek 10 4 32 2
the trouble to mortifie his own unruly appetites is soon overrun and laid waste by them All these sorts of misery though he expects them not but in confidence of safety goes on in his idle slothfull course will when he little thinks of it knock at his door as a traveller or way-goer to an host that knows nothing of his coming and when it comes it comes with a vengeance there is no way of resisting and as little of supporting it This traveller is stout and armed and will force his entrance and lay all waste where he enters 12. A naughty person a wicked man walketh with a froward mouth Paraphrase 12. Among other most noxious effects of idleness and unprofitableness one deserves to be taken notice of and most carefully avoided that of whispering and backbiting calumniating and detracting labouring nothing so much as to deprave and defame the actions of other men This is an eminent fruit of sloth and wickedness combin'd together and a most diabolical sin 13. He winketh with his eyes he speaketh with his feet and teacheth with his fingers Paraphrase 13. Such an one when he hath nothing of weight to say against a man will by significative gestures of all sorts give intimations of some grand matters and so perswade others without laying any particular to his charge that he is a most pestilent fellow 14. Frowardness is in his heart he deviseth mischief continually he soweth discord Paraphrase 14. His thoughts which have no good business to take them up are continually imployed in projecting what mischief he may doe and are never more gratefully busied than when he is a causing debate among neighbours One such person in a City is enough to embroil the whole and put it into a tumult 15. Therefore shall his calamity come suddenly suddenly shall he be broken without remedy Paraphrase 15. And as to idle persons v. 11. so to this above all a proportionable vengeance is to be expected He that is of this temper seldom fails to be met with in his kind to fall unexpectedly by some secret hand parallel to the secrecy of his detracting whispering humour and when he falls he can never be recovered again he perishes unpitied unregarded 16. These six things doth the Lord hate yea seven are an abomination to him 17. A proud look a lying tongue and hands that shed innocent blood 18. An heart that deviseth wicked imaginations feet that be swift in running to mischief 19. A false witness that speaketh lies and him that soweth discord among brethren Paraphrase 16 17 18 19. And there is all reason for this for as there be seven sins which be very hatefull to God so this is a compound of five if not of all seven of them The seven are these 1. pride or haughtiness 2. lying or fraudulence 3. guilt of blood 4. malice or projecting of evil 5. a pleasure in mischieving any 6. false witness or calumny 7. causing of discord or debates among those that live friendly together Of these the second the fourth the fifth the sixth and seventh are evidently in this of the detractour or calumniatour see v. 12 14. And that pride is the root of it and blood-guiltiness the effect of it cannot be doubted the pride and high opinion of our selves and desire to be esteemed above all constantly inciting us to defame others and the debates and discord which are caused by back-biting ending generally in feuds and the bloodiest murthers And this is a competent indication how odious this sin is and how punishable in the sight of God 20. My son keep thy father's commandment and forsake not the law of thy mother 21. Bind them continually upon thy heart and tie them about thy neck 22. When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 23. For the commandment is a lamp and the law is light and reproofs of instruction are the way of life 24. To keep thee from the evil woman from the flattery of the tongue of a strange woman Paraphrase 20 21 22 23 24. In the next place a principal caution there is for all young men of which they are to take an extraordinary care 'T is that which all parents timely warn their children of and it concerns them to lay it up and never forget it to carry it continually about with them as the Jews do their Phylacteries that it may be a perpetual memorative never out of their sight If they doe so they will have the comfort and benefit of it at home and abroad sleeping and waking in all the varieties of their life they will see and discern that timely which they that discern not run into all the most noxious and ruinous courses And what is this so important a caution thus pompously introduced Why onely this that thou be sure to keep thee from that horrible sin of fornication or adultery and not suffer thy self by whatsoever flatteries and deceits by soft and fair speeches the common address of whores to be seduced and ensnared in it 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids 26. For by means of a whorish woman a man is brought to a piece of bread and the adulteress will hunt for the precious life Paraphrase 25 26. Whatever allurement is in her beauty that may warm and attract thy love whatever invitation in her behaviour and amiableness of her looks or address thou art most nearly concerned to guard and fortifie thy self that thou beest not captivated thereby that thou permit not any unclean desire to kindle so much as in thine heart for as that is adultery in the eyes of that God that requires purity of the heart as well as actions see Matt. 5.8 28. so most sad and dismall are the effects of this passion as by many thousand examples hath been evidenced both in relation to mens estates and also their lives Many great estates have been utterly ruin'd and brought to the smallest pittance by that sin and many bodies have been exhausted and brought to noisome diseases and untimely death the very life and soul and whatsoever is most precious is the prey that this vulture gorges herself on 27. Can a man take fire in his bosome and his clothes not be burnt 28. Can one go on hot coals and his feet not be burnt 29. So he that goeth in to his neighbour's wife whosoever toucheth her shall not be innocent Paraphrase 27 28 29. It is as imaginable that a man shall put fire in his bosome or walk upon live coals and receive no harm from them either to his garments or his flesh as that a man shall adventure on this sin of adultery and not exhaust and ruine himself by that course A fire in his bones and a wasting to his estate are the regular natural inevitable attendants of this sin But that is not all The wrath
dissipates as Psal 1.4 the chaff which the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scattereth dissipates which the LXXII render in sense not literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall destroy but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall distract catch away or dissipate But it is to be remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus est any event but it is used onely for ill ones calamities mischiefs and those either in act or thought So that place Psal 52.7 our vulgar reads in his wickedness so Psal 38.13 they talked of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischiefs Psal 91.3 the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render noysome or noxious pestilence So Prov. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty tongue a tongue of mischiefs and Prov. 19.13 a foolish son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamities to his Father so Mich. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief or wickedness of his soul we render mischievous desire And if this be the notion here then the place will best be rendred he dissipateth or brings to nought the mischievous either enterprises or purposes of the wicked viz. those which are aimed against the righteous man in the former part of the verse whom God hath promised to defend from want and distress and so will defend from the mischievous designs of wicked men which if not dissipated and defeated would bring that distress upon him Thus the vulgar renders it Insidias impiorum subvertet shall subvert the treacheries i. e. mischievous designs of the wicked and so the learned Castalio impiorum noxas repellet he shall repell the mischiefs or injuries of the wicked and so the Interlinear praevitatem impiorum expellet shall expell or drive away i. e. dissipate scatter the pravity of the wicked V. 4. Slack hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudavit in Piel is ambiguous It signifies deceit and it signifies sloth which is a kind of deceit the slothfull servant robbing his master of that labour which is due to him and the slothfull man deceiving himself of that which he might gain by his diligence The Interpreter of the Chaldee renders the paraphrase here in the notion of fraud for when they thus render the passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders it paupertas attenuat virum dolosum poverty depresses attenuates a deceitfull man And in that sense it is certainly taken Psal 120.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull tongue and so Mich. 6.12 and thus it well agrees with the words immediately foregoing the Lord dissipates whether the substance or the mischiefs of the wicked But if we look on the use of the word elsewhere in this book it will encline us to the latter sense for so what is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 27. that he rosteth not that which is caught in hunting must needs belong to sloth and not to deceit and so the other part of the period exacts the substance of the diligent c. the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull and the Chaldee that there reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by their Interpreter rendred vir dolosus a deceitfull man though I suppose their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Latin nebulo may signifie a slothfull man as well as a knave So v. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slothfull hand that shall be tributary is opposed to the hand of the diligent or sedulous and though there again the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull yet the Latin which after them reads fraudulentus fraudulent v. 27. reads both there and here manus remissa the slothfull or cowardly hand parallel to which is our rendring of slack hand So also Jer. 48.10 cursed is he that doth work the work of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in negligence or sloth i. e. negligently The onely remaining difficulty is what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies for although the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make and so the rendring be obvious the slothfull hand makes poor or causeth poverty yet there is another notion of that verb all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depress or oppress so Zeph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I will undo them that afflict thee and in this the Chaldee and LXXII and Syriack agree to understand it the Chaldee as was said render the whole passage poverty attenuates or depresses the whether deceitfull or slothfull man and the LXXII leaving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrendred reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poverty humbleth a man and so the Syriack also And so this will be the most probable rendring poverty depresseth the slothfull hand but the hand of the sedulous enricheth V. 6. Violence covereth the mouth of the wicked The words in the Hebrew are ambiguous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative case it must then be rendred the mouth of the wicked shall hide or cover mischief or violence if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative then our English from the vulgar Latin hath duly rendred it But the truth is all other Ancient Interpreters have taken the former way the Chaldee and Syriack have put it into words free from that ambiguity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Syriack with the mouth of the wicked rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impiety say the Syriack is covered And to this sense the LXXII may well be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the wicked shall hide untimely grief reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case though v. 11. where the same passage is again found they render it in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction shall cover the mouth of the wicked So the Interlinear os impiorum operiet injuriam the mouth of the wicked shall cover injury and the learned Castalio impiorum os tegit inhumanitatem the mouth of the wicked covers inhumanity And to this rendring there is no reason why we should not adhere the opposition betwixt this and the former part which is the onely appearance of pretence for the other being very commodious in this rendring thus blessings are upon the head of the just all men pour out their prayers to God for benedictions upon him which accordingly from God fall in abundance upon his head but the mouth of the wicked calumniators cursers contumelious persons covereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence whether we take it in the active or passive sense in the active 't is evidently true for the end of every calumniator is the wronging of others that design of violence is covered or hid in his foul mouth but that comes not so home to the opposition unless we add to it the passive sense all mischief and sorrow to the calumniator himself his calumniating speaking evil or cursing of others
't is in the bullion I shall require your patience but to these two heads of probation One by viewing severally some of the chief duties of Christianity The other by enumeration of the special good things which have ever been prized by mankind The first I say by surveying the duties of a Christian the tasks that are prescribed him by Christ the particulars of his yoke and burthen Consider them a while and if they be not the object of all other mens envy if his toyls be not demonstrably the vastest pleasures his exercises the most joyous divertisements and highest rank of entertainments that any mortal hath arrived to I shall be content with Cassandra's fate never to be credited in my affirmations For instance Well-doing in general in the first place the conscience of any degree of having discharged any part of duty that euge bone serve from the God within thee what a ravishment is it to any the meanest undertaker what an olio of all high tasts compounded together Their very enemies could say it of the Athenians in Thucydides That there was nothing that they could count feast or banquet but the having done what they ought And the Persians when they beheld the solemnity of the Grecian Olympick games such courage and patience of the combatants and no reward expected but an Olive crown expostulate with Mardonius Why dost thou bring us to fight against those who fight not for mony but vertue A conscience of having done well serv'd in with a few leaves about it was it seems the daintiest dish and most animating emboldning reward in nature And if a Christian cannot outvie those Heathens if it be not in our breasts as it is in the Translations of our Bibles a merry heart all one with a good conscience and the attribute of that a continual feast to thee as it was to Solomon believe it thy tast is mortified thou art no competent judge of dainties And that is one part or indeed the summe of all Christ's yoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things a good conscience In the second place not to lead you out of the most vulgar rode that our discourse may be the more demonstrative the Trinity of Theological vertues Faith Hope and Charity what are they but so many elevations of the Soul above all that 's mean and painful so many steps of entrance into obedience and bliss into discipleship and paradise together For Faith 't is S. Peter's expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing you do exult for joy Faith naturally hath that acquiescence and joy in it and that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inexpressible and glorified joy even in this life Take it but in the meaner of its offices as it is a trusting God with our temporal weal a full submission not only to the will but wisdom of God a resolution that God can chuse for us better than we for our selves that whatever he sends his hottest or bitterest potion is fit for our turns and so absolutely better and even to us when we see 't is his will more eligible more desireable than any thing we could have prayed for That chearful valiant resignation of all into God's hands with an old Eli's Dominus est It is the Lord let him do what seemeth him good what a blessed pill of rest is this unto the Soul what a Sabbath from all that servile work those horrid perjuries those base submissions that the covetous Mammonist or cowardly trembler drudges under Though the earth shake or the hills be carried into the midst of the Sea he is the Cube indeed that Socrates pretended to be he hath a basis that will not fail his feet stand fast he believeth in the Lord. He hath gotten a superiority of mind that all this region of meteors cannot disquiet he hath rifled all the Sects of the old Philosophers robb'd each of them of his master-piece the Sceptick of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifference and untroubledness the Stoick of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath none of the tragical complaints how tragical soever his sufferings be and Epicurus of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tranquillity or calm of mind to the acquiring of which all his philosophy was designed a thing so hugely pleasurable that he hath been taken for a carnal voluptuous swine ever since upon no other merit but for seeking out those great composers of the Soul so much beyond all other Sensuality Those boasts I say and prides those dreams and wishes of those Philosophers are now the reality and acquisition of a Christian an Epicurism which faith and only faith undertakes to furnish us with A thing so deeply considerable that I cannot but resolve all the differences of mens estates and fortunes as well as Souls their secular felicity and infelicity as well as piety and impiety to proceed from this one fountain opened by Christ to the House of David No Prince more happy than the Peasant in the present advantages of this life but as he hath more faith than he the spring of our daily misery as well as our sins is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye of little faith And so certainly for Hope that second Christian Gemm that Royal High Priest of ours that enters within the Veil takes possession before-hand of all that 's rich or secret brings down all the Treasures of another world to be our daily portion in this hope of Eternity hope of Heaven you will not wonder if I assure you 't is a far pleasanter Companion than the possession of all worldly preferments You would be amazed to hear a Papist describe his Purgatory flames so scorching and yet go chearfully out of this world into the midst of those flames but he will satisfie your wonder when he tells you that the expectation of the heavenly joys that those flames do confirm and ascertain to him though after never so many hundred years the precious hope that dwells there and the assurance of a Title in Heaven a portion in that glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inrolment is richly sufficient to allay those flames to make those scorchings supportable And then judge what a confluence of pleasures is this one grace supposed to be which is resolved sufficient to sweeten and recommend a Tophet to make torments desirable like the kind gales and benign vapours under the Line that Menardus tells of which make the Torrid'st Clime habitable and the presence of that Fourth in Nebuchadnezzar's Fornace which makes the Three Children sing in the midst of flames As for Charity that is certainly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superiour to either Faith or Hope for joy and pleasure as well as use and excellency Can there be any thing so ravishing as love love of so for-ever-satisfying a beauty that heroical improvement and elevation of Soul the want of which is as great a punishment as 't is a sin
to belong to it would live more justly and more Christianly than he doth And let that serve for the first part of your prospect the first observable in the first view The second thing from this Title of God's as it refers to his promises of mercy to Jacob made in Bethel and repeated now at his departure from Laban is this That God would have us consider the blessings we enjoy and observe particularly how and whence they descend to us This is the direct end of this vision to Jacob ver 11 12. Lift up now thy eyes and see All the rams c. The thriving of that stratagem of Jacob's the invention of the peeled rods whereby he was grown so rich Chap. 30. in despite of Laban's malice God will have ponderingly considered and imputed as an act of his special interposition or providence partly in justice that the covetous Laban should not too much oppress him I have seen all that Laban doth unto thee partly to make good his promise at Bethel made then and now most particularly perform'd I am the God of Bethel And believe it there is not a duty more necessary and yet more negligently perform'd more fruitful and nutritive of piety and yet more wretchlesly despised and intermitted than this this of observing this Ladder from Heaven to earth of beholding all the good things that we lawfully enjoy descending in an Angel's hand and that fill'd as the pitcher out of the well or as Aaron 's Son's hands from his Father at the entering on the high Priest's office from the hand of God standing on the top of the Ladder He that would thus critically examine his estate upon interrogatories put every part of it upon the rack and torture to confess without any disguise from whence it came whether down the ladder from Heaven or up out of the deep for there it seems by the Poets Plutus or Riches hath a residence also by what means it was convey'd by whose directions it travell'd into that coast and what the end of its coming is and so learn the genealogy as it were of all his wealth would certainly acknowledge that he were fall'n upon a most profitable enquiry For beside that he would find out all the ill-gotten treasure that Gold of Tholouse that is so sure to help melt all the rest that which is gotten by sacriledge by oppression by extortion and so take timely advice to purge his lawful inheritance from such noisome unwholsome acquisitions and thrive the better for ever after the taking so necessary a purgation he will I say over and above see the original of all his wealth all that is worthy to be called such either immediately or mediately from God immediately without any cooperation of ours as that which is left us by inheritance from honest Parents our fortunes and our Christianity together mediately as that which our lawful labour our planting and watering hath brought down upon us wholly from God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his prospering or giving of increase And when we have once thus discern'd the peculiarity of our tenure only that of allodium not from any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from God as the Lawyers have derived that word all that we have held in capite from Heaven As this will be the sweetning of our wealth to us give it a flavor or an high tast whensoever we feed on it more joy in one well-gotten morsel the festival of a good Conscience than all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portions fetcht from the bloudy polluted Heathen idol-Altars ever would afford us so will it inflame our Souls toward so Royal a benefactor teach us Piety from our fields and coffers as even Aristotle can talk of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that rich men will love God if for nothing else yet because he hath done them good turns and Hippocrates that though the poor did generally murmure and complain yet the wealthy would be offering sacrifice yea and inspire our whole lives with an active vital gratitude by the use of this wealth to demonstrate and acknowledge whence we have received it by refunding and imploying it not on our own wayes our own humours our own vanities but as that which God hath convey'd into our hands as into an Ecclesiastick treasury or Corban a store-house of God's whence all his poor family is to be victual'd that which God pours out of Heaven into our hands being as particularly markt out for charitable pious i. e. heavenly uses as that which by the bounty of men is intrusted to us particularly for those ends and every rich man as directly and properly a Steward of God's to feed his houshold when they want it and as strictly responsible for this Stewardship as ever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the auxiliary Governments the Deacons in the ancient Church ordain'd by the Apostles for that charitable Ministery You remember the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor man's tithing among the Jews every third year and till that was paid in Deut. 26.12 and given to the Levite the stranger the fatherless and the widow that they may â—at within thy gates and be filled their estates are to be counted profane and unhallowed no looking for a blessing from God's holy habitation verse 15. He that sacrifices all to his own desires be they in the eye of the world never so blameless and justifiable to his own belly his own back nay his own bowels as his own good nature and not Christian charity suggests to him he that hath not a month Abib a green stalk a first-fruits for Heaven an effusion of bounty to consecrate and bless all that is kept for his own necessities is either very unkind or very imprudent either sees not from whence he hath receiv'd and that is Atheistical stupidity or else never thinks of securing his tenure by the payment of his homage of making so much as acknowledgment to this God whose providence hath so wholly enrich'd him the God of this Bethel in the Text and that is the unthriftiest piece of ingratitude the wildest and most irrational ill-husbandry in the world The third and last observable in the first view in order to the promises of Bethel is this that our prayers and humble dependence on God is the means required to actuate God's promises to bring down his blessings upon us In Bethel there were ascending Angels parallel to which must be those two Ambassadours or Nuncio's i. e. Angels of every honest Christian heart before any messages from God any descending Angels are to be expected thence and as it was then typified there so God ever loves and appoints to have it still I am the God of Bethel and therefore whatever we want of either outward or inward accomplishments secular or spiritual good successes prosperities of Kingdoms or of Souls would we but look critically into
〈◊〉 〈◊〉 〈◊〉 those abominable Gentile impurities the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unnatural excrescencies of lust which the rest of his idolatrous Countrey-men had long been guilty of and which brought that fire and brimstone from heaven before his eyes upon some of them Abraham it seems resolv'd and vow'd against those heathen abominations covenanted with God a life of Purity and to that end a going out of that polluted Country then seal'd this Covenant to God as the custom of the Eastern Nations was in leagues and bargains seal'd it with blood and see what an obligation this proves to God not only to call him and account him a friend of God to style himself by him as he doth here by Bethel I am the God of Abraham through the whole Book of God but the obligation goes higher upon God it prevails so far that he comes down himself and assumes flesh on purpose to seal back the counterpart of that indenture to Abraham in blood also and in that that he is his shield and an exceeding great reward to all that shall but resemble him to the end of the world in that faithful coming that vow'd resolution of obedience to his commands The short of it is these resolutions and vows if they be sincere not the light transient gleam the sighs only that we are so ill or wishes that we were better but the volunt as firma rata the ratified radicated firm purpose of new life even before it grow to that perfection as to bring forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worthy meet proportionable fruits of such change are instantly accepted and rewarded by God with pardon of sin and justification and so God is the God of Bethel hath a particular respect to these vows and resolutions at the very making of them and that was the first thing And so again secondly for the prospering them when they are made He that gives himself up to God becomes by that act his Pupil his Client part of his charge and Family an Orphan laid at his gates that he is bound to provide for engaged by that application if once accepted to be his Patron-guardian as among the Romans he that answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Clients calling him Father is supposed to adopt undertakes the protection of the Haeredipeta obliges himself to the office and real duty of a Father And I remember the story of the Campanians that could not get any aid from the Romans against a puissant enemy they solemnly came and deliver'd themselves up into the Romans hands by way of surrender that by that policy they might oblige the Romans to defend them and espouse their cause with a si nostra tueri non vultis at vestra defendetis if you will not lend us your help preserve our region yet now we are your own you are obliged to do it quicquid passuri sumus dedititii vestri patientur whatsoever from henceforth we suffer it will be suffer'd by your Clients and Subjects and so certainly the resigning our selves up into God's hands the penitent sober resolution of The Lord shall be my Lord giving our selves up not as Confederates but Subjects to be ruled as well as to be aided by him no such way in the world as that to engage God's protecting and prospering hand to extort his care and watchfulness over us He that comes out but resolutely into the field to fight God's battels against the common Enemy God and the Angels of Heaven are ready to furnish and fortifie that man Resolution it self courage but upon its own score is able to break through most difficulties and the want of that is the betraying of most Souls that come into Satan's power But then over and above the prospering influence of Heaven that is still ready to assist such Champions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII puts in into the last verse of the 17. of Exod. the secret invisible hand by which God will assist the cordial Joshua and have war against Amalek for ever fight with him as long as Joshua fights the co-operation of the spirit of God with all that set resolutely about such enterprises of valour his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a sure fountain of relief and assistance to such resolutions Do but try God and your own Souls in this particular for the vanquishing of any sin that your nature and temper is most inclin'd to Take but the method of this Text Come into God's presence resolve sadly and advisedly in that Bethel never to yield to that sin again resolve not only on the end but the means also that are proper to lead thither foresee and vow the same resistance to the pleasant bait that to the barbed hook under it to the fair temptation that to the horrid sin it self and then those weapons that may be useful for the resistance the fasting and the watching that are proper to the exorcising that kind of devil be sure to carry out into the field with thee and in every motion of the battel let the Moses as well as the Joshuah's hands be held up the sword of the Lord with that of Gideon implore and importune that help of God's which hath given thee to will to resolve that he will continue his interposition and give thee to do also that having begun the good work in thee he will not lose the pledge but go on also to perfect it And whenever thou art next tempted to that sin recal and remember this resolution of thine bid that very remembrance of thine stand by on thy guard and if you please by that token that this day I advised you to do so and withal consider the temptation that it is an express come just from Satan that sworn enemy of Souls against which in God's presence the first time thou ever cam'st into the Church thou didst thus vow and profess open defiance and hostility that this disguised Fiend shakes a chain in Hell be his address to thee never so formal and is now come on purpose to supplant or surprise thy constancy to see whether thou considerest thy reputation with God or no whether thou makest scruple of breaking vows and resolutions and then in stead of treating with that sin cry out to God to defend thee against it either to give strength or remove the temptation and deal honestly and sincerely with thine own Soul betray not those helps that God thus gives thee in this exigence and then come and tell me how it hath prov'd with thee In the mean time till thou hast made this experiment be not too querulous of thine own weakness or the irresistableness of sin Believe it a few such sober trials and practisings upon anger lust and the like and the benefit that would infallibly redound from thence might bring the ancient Church-order of Episcopal Confirmation into fashion and credit again which had it but its
of the most defamed purity that a profane Age can scoff or rail at this certainly may be allow'd to pass for it Having therefore c. The words are an Exhortation to cleansing and in them you may please to observe these three particulars 1. The Ground 2. The Address 3. The Exhortation it self The Ground the fittest in the world for this turn when you shall consider it throughly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Promises The Address adding somewhat of sweetness to that of rational advice Having these Promises dearly beloved And the Exhortation it self in the remainder of the words at large in the whole verse We shall content our selves with the contraction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us cleanse our selves I begin with the first The ground or foundation of the Apostle's exhortatory to cleansing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promises 1. Promises 2. And particularly conditional Promises And yet 3 ly more particularly the conditional Promises of this Text the these Promises as they are set down in the end of the former Chapter are the most competent most ingaging effectual arguments or impellents to set any Christian upon the work of Christian practice that especially of impartial universal cleansing 'T will be best demonstrated if we take them asunder and view them in the several gradations 1. Promises are a very competent argument to that purpose a bait to the most generous passion about us our emulation or ambition drawing us with the cords of a Man the most rational masculine allectives I shall add to an ingenuous Christian man as that signifies neither Saint in Heaven nor Beast on Earth but that middle imperfect state of a Christian here the most agreeable proper argument imaginable to set us a cleansing Two other arguments there are both very considerable I confess 1. The Love in the Moralist of Vertue but in the Christian of God himself and that Love if it be gotten into our hearts will be very effectual toward this end the love of God constrains us saith the Apostle 2. The Fear of those threats those formidable denunciations which the Gospel thunders out against all unmortified carnal men that horrid representation of our even Christians God as he is still under the Gospel to all unreform'd obdurate sinners a consuming fire and consequently what a direful thing it is to fall into the hands of that living God and knowing these terrors of the Lord we perswade men saith the same Apostle There is some rouzing oratory some awakening rhetorick and eloquence in this also And let me tell you though it be but by the way that I am not altogether of their opinion that think these terrors of the Lord are not fit arguments to work on regenerate men that fear is too slavish a thing to remain in a Child of light a Christian I confess my self sufficiently perswaded that our Apostle made choice of no arguments but such as were fit to be made use of by Christians and those terrors are more than once his chosen arguments even to those that had received the Kingdom that cannot be moved Heb. 12.28 and are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have grace to make use of that precious talent received which supposes a gracious person or possibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be thankful to this munificent Donour for this inestimable gift yea and this duty raised to the highest pitch that a Christian is capable of to serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that refer to the persons and signifie serving with all chearfulness and alacrity and well-pleasedness or to God as we render it serving him acceptably with reverence and godly fear you have still in this Apostle these terrors immediately annex'd to inforce this duty for our God is a consuming fire And so again you cannot but remember the advice of working and working out salvation and emphatically our own salvation with fear and trembling not only with love and faith but peculiarly fear and trembling this trembling fit enough to accompany the Saint to Heaven gates to Salvation it self and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear in the 1. of Luke which we ordinarily joyn with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we were thereby obliged to serve him without fear is in ancient Copies and Editions joyn'd with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we being delivered without fear i. e. without danger might serve him in holiness c. And so I think 't is a little clear that the fear which is so cast out by perfect love that as the Apostle saith 1 John 4.18 there is no fear in love is not the fear of God's wrath but of temporal dangers and persecutions For so that love to Christ if it be perfect such as Christ's was to us Chap. 3.16 and is referred to again Chap. 4.17 that as he is so we should be in this world will make us content to adventure any thing for the beloved even death it self the most hugely vast formidable as 't is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay down our lives for Christ but sure not the displeasing of God and torments of Hell that were too prodigal an Alms too wild a Romance valour would have too much of the modern point of honour for St. John to prescribe and so certainly is but mis-applied to this business And so still I cannot but think it wisdom and sober piety in him that said He would not leave his part in Hell the benefit which he had from these terrors for all the goods of this world knowing how useful the flesh of the Viper was to cure his poison the torments to check the temptations the apprehension of the Calenture that attended to restrain from the pleasant but forbidden fruits that were always a soliciting his senses and she that ran about the City that Novarnius tells us of with the brand of fire in one hand and a bottle of water in the other and said Her business was to set Heaven on fire with the one and quench Hell-flames with the other that there might be neither of them left only pure love to God to move or incite her piety had certainly a little of the flatus thus to drive her her spleen was somewhat swoln or distemper'd or if one may guess by her appearing in the street she was a little too wild and aereal in her piety But this by the way as a concession that there is not only Love but Fear also that may set men a cleansing as well as the Promises in the Text the denuntiation of Punishments is as considerable an act of Christ's Kingly office whereby he is to rule in our hearts by faith as that of proposing Rewards that other act of Regality Rom. 13. And the truth is all 's little enough to impress the duty and happy is he that hath this threefold cord this threefold obligation paternal and both kinds of regal each actually in force upon his Soul and
of Gath the tallest Philistine in the company There is a wide distance betwixt reproaching of present and absent sinners the same that betwixt reproof and backbiting the boldness and courage of a champion and the detractions and whispers of a villain the first is an indication of spirit the second of gall the first that a man dares attempt the loving and saving of his brother when he shall endanger being cursed and hatâ—d for it sacrifice your opinion to your health your kindness to your souls the second is a character of a Sollicitor fee'd on none but Satans errand an Orator to set you a railing but not a trembling one that can write Satyrs on condition they shall do you no good incense but not reform that if it shall be possible for hell to lose by his Sermon will never preach more The one meaneth to transform his Auditory into converts and Saints the other into Broylers and Devils the one hath all the charity the other all the mean malice and treachery in his design And having such a copy before our eyes suppose a man should divert a little to transcribe it and instead of prudence and tempering and reviling of those that are out of our reach reason a while of one branch of justice yea and of the faith of Christ in which 't is possible we may some of us be concern'd and enquire Whether there be not a piece of Turkish Divinity stole out of their Alchoran into our Creed that of Prosperum felix scelus virtus vocatur whether the great laws of Vertue and Vice be not by some Politici taken out of the Ephemerides nothing decreed honest but what we can prognosticate succesful the victa Catoni the liking that cause which the heavens do not smile on is a piece of Philosophical sullenness which we have not yet learn'd of Christ What is this but as Saint Bernard complains in his time that those images had the most hearty adorations performed to them which had most of the gold and gemms about them the God obliged to the Image and the Image to the dress for all the Votaries it met with Have the Romanists marks of the Church so convinc'd us that we must presently forsake a Saviour because we see him in danger of crucifying tear our Gospels and run out with horrour assoon as we come to the 26. of Mat. The multitude with swords and staves for to take him Was the Cause of God worth the charge and pains of killing men formerly and is it not worth the patience and constancy of suffering now Is there any condition in the world so hugely desireable as that of suffering for or with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we count them happy that suffer was Gospel in Saint James his days Chap. 5.11 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the state of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead Saints in their countrey of Vision as you know Saint Steven at the minute of his sufferings saw the glory of God and Jesus sitting the state of suffering is a state of bliss I may add a superiour degree of a glorified state a more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dignity above that Orbe that the Angels move in For they for want of Bodies are deprived of the honour of suffering all that they aspire to is but to be our Seconds our Assistants in this combate only Christ and we have the enclosure of that vast preferment And if there be any need to heighten it yet further is there any prize more worthy that masculine valour than that venerable sacred name Jerusalem the Mother of us all that brought us forth unto Christ begot us to all our hope of bliss and now for no other crime but that is a strugling under the pangs and agonies of a bitter combate with the ingratefull'st children under Heaven the Church of England I mean which whosoever hath learning and temper enough to understand knows to be the brightest image of primitive purity the most perfect conjuncture of the most ancient and most holy Faith that for these twelve hundred years any man ever had the honour of defending or suffering for And should the provocations of an ungracious people the not valuing or not walking worthy of the treasures here reserv'd the rude continued iniquities of our holy things tempt God to deliver it up as he did once his Ark to the Philistins his Christ to the Pharisees and the Souldiers the zeal of the one and the fury of the other yet sure this would not be the confuting of what now I say 't would not I must hope be an argument of Gods renouncing that Ark and that Christ which he did not thus deliver The Turks having conquer'd and torn out of the Christians hands the places of the Birth and passion of Christ did after this way of Logick infer that God had judg'd the cause for Mahomet against Christ and Trajan could ask the primitive Martyr Ignatius Et nos non tibi videmur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Have not we as much of God in us as you who prosper by the help of our deities against our enemies Let me purloin or borrow this heathen piece out of your hands and I shall be able to give you an antienter piece in exchange for it a thorough Christian Resolution of abiding by God of approving our selves to Heaven and to our own breasts whatsoever it costs us of venturing the Ermins fate the very Hunters hand rather than foul her body the pati mori posse the passive as well as the active courage which will bear us up through all difficulties bring us days of refreshment here or else provide us anthems in the midst of flames a paradise of comfort here and of joyes hereafter and let this serve for the exemplifying the point in hand the fitness of our Apostles discourse to Felix's state I might do it again by telling you of the dreadful majesty that dwells in this house the designation of it to be a house of Prayer to all people a place of crying mightily to the Lord at such times as these should I let loose a whole hour on this theme in this place 't would be but too perfect a parallel of Saint Pauls discourse of chastity before Felix which in any reason ought to set many of my Auditors a trembling but it seems we have not yet sufferings enough to do so and there is one particular behind that will rescue you from this uneasie subject the manner of Saint Pauls handling this theme by way of reasoning And when he reasoned c. The importance of this reasoning I shall but name to you which I conceive to be 1. The proposing to a very Heathens consideration the equity and reasonableness that there should be a judgment to come to recompence the unjust and incontinent person And 2. the charging home to each sinners heart the extream unreasonableness that for so poor advantages as
c. I begin with the first of these To clear the fundamental difficulty or explain what is meant by sending to bless All sorts of Arts and Sciences have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their peculiar phrases and words of art which cannot be interpreted fully but by the critical observing their importance among those Artists Casaubon I remember observes it among the Deipnosophists that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that none but Athenaeus can interpret to us and certainly the Book of God and Christ that spake as never man spake must not be denied this priviledge Among the many that might be referr'd to this head two here we are fall'n on together the matter of our present enquiry sending and blessing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and the Greâ—k parallel to it if we look it in common Dictionaries and in many places of the Scripture it self is a word of most vulgar obvious notion but if you will ask the Scripture-Critick you shall find in it sometimes a rich weighty pretious importance To design or destine to instal or consecrate to give commission for some great office How shall they preach unless they be sent and a hundred the like Thus we hear of the sending of Kings Judges Prophets but especially of our spiritual Rulers under the Gospel No other title assign'd them but that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi the sent or the Messengers of Christ the more shame for those that contemn this mission lay violent hands on that sacred function the meanest and lowest of the people to make one parallel more betwixt Jeroboams Kingdom and ours those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius phrase brass Coines of their own impressing so contrary to the royal prerogative of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peters agonistical stile that run without any watch-word of Gods to start them yea and run like Ahimaaz out-run all others that were truly sent The defect in our tongue for the expressing of this is a little repair'd by the use of the word Sent and so read it thus God having raised up his son Jesus gave him commission to bless us you will somewhat discern and remember the importance of this first phrase And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text so fully answerable to it though it be a vulgar stile in all Authors yet a propriety it hath in this place and in some others of Scripture noting the Office of a Priest to whom it peculiarly belongs to pronounce and pray for blessings i. e. in this eminent sense to bless others For there being two sorts of Priests in the Pentateuch or if you will two acts of the same Divine function the one of blessing the other of sacrificing the one observable in the Fathers of every Family in Gen. who therefore use solemnly to bless their children and after the enlarging of Families into Kingdoms belonging to Kings and eminently and signally notified in Melchisedech Gen. 14.19 the other more conspicuous in Aaron and his Successors in the Jewish Priesthood Both these are most eminently remarkable in our Christ the one in his death the other ever since his resurrection The sacrificing part most clearly a shadow of that one great oblation on the Altar of the Cross for us and in spight of Socinus such a Priest once was Christ though but once in spight of the Papists Once when he offer'd that one precious oblation of himself the same person both Priest and Sacrifice and but once no longer Priest thus than he was thus a sacrificing this is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.23 a Priesthood not suffer'd to continue the same minute determin'd his mortal life and mortal Priesthood buried the Aaronical rites and the Priest together But for the Melchisedech Priesthood that of blessing in my Text that of intercession powerful intercession i. e. giving of grace sufficient to turn us this is the Office that now still belongs unto Christ the peculiar grand Office to which that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which Christs durable unction belongs by which he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrate for evermore Heb. 7. ult parallel to that so frequent style of his A Priest for ever after the order of Melchisedech not that Melchisedech was a Priest for ever and Christ like him in that but that Christ was to continue for ever such a Priest as Melchisedech in Gen. was or that his Aaronical Priesthood had an end one sacrifice and no more but his other Melchisedech priesthood was to last for ever which you will more discern if you proceed to the second particular the date of this sending the time of his instalment into his Priesthood after his resurrection God having raised up sent c. That the resurrection instal'd Christ to his eternal Priestly office or to that part of it which was to endure for ever is a truth that nothing but inadvertence hath made men question There 's nothing more frequently insinuated in the Scripture were not my Text demonstrative enough first raised up and then thus sent or instal'd the 5. and 7. to the Heb. would more than prove it so in that fundamental grand prophecy to which all that is said there refers that in the 110. Psal the Priesthood of Christ is usher'd in with a Sit thou at my right hand ver 1. ruling in the midst of enemies ver 2. the day of his power ver 3. all these certain evidences of his resurrection and then and not till then ver 4. The Lord hath sworn c. thou art a Priest for ever a mortal dying determinable Priest he was before in his death but now after his resurrection from that death a Priest for ever Once more Heb. 7.15 perhaps there may be some Emphasis in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ariseth there ariseth another Priest or he ariseth another an Aaronical Priest in his death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Melchisedech i. e. another kind of Priest in his resurrection Add to this that the Melchisedech-Priest must be like the type a King as well as a Priest which Christ as Man was not till after his resurrection and so that other famous type of our Jesus Zach. 6.13 Josua the son of Josedek the High-Priest he shall be a Priest upon the throne and the counsel of peace that grand consultation of reconciling sinners to God shall be betwixt them both in the union of that Sceptre and that Ephod that Mitre and that Crown the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Regal and Sacerdotal Office of Christ and as one so the other both dated alike from after the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that by this accumulation of Scripture-testimonies it was necessary to demonstrate For the clearing of which truth and reconciling or preventing all
on the N. T. published 1657. with this Advertisement TO THE READER MY fear that these Additional Notes may fall into some hands which for want of sufficient acquaintance with the larger Volume may miss receiving the desired fruit from them hath suggested the affixing this Auctarium of two plain intelligible discourses the one prepared for an Auditory of the Clergy the other of Citizens or Laity and so containing somewhat of useful advice for either sort of Readers to whose hands this Volum shall come That it may be to both proportionably profitable shall be the prayer of Your Servant in the Lord H. HAMMOND THE PASTORS MOTTO The XI SERMON Preach'd to the Clergy of the Deanery of Shorham in Kent at the Visitation between Easter and Whitsuntide A.D. 1639. held at S. Mary-Cray 2 COR. 12.14 For I seek not yours but you THis Text hath somewhat in it seasonable both for the assembly and the times I speak in For the first It is the word or Motto of an Apostle Non vestra sed vos not yours but you transmitted to us with his Apostleship to be transcribed not into our rings or seals of Orders but our hearts there if you please to be ingraven with a diamond set as the stones in our Ephod the jewels in our breast-plate gloriously legible to all that behold us And for the second consider but the occasion that extorted from our humble Saint this so magnificent elogie of himself you shall find it that which is no small part of the infelicity of his successors at this time the contempt and vileness of his ministery a sad joyless subject of an Epistle which would have been all spent in superstruction of heavenly doctrine upon that pretious foundation formerly laid in dressing of those noble plants that generous vine Isa 5. that had cost him so much care to plant but is fain to divert from that to a comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parenthesis of two or three chapters long to vindicate himself from present danger of being despised and that even by his own children whom he had begotten in the Gospel but other pseudo's made up all of lying and depraving had debauch'd out of all respect to his doctrine or estimation to his person I should have given a S. Paul leave to have hoped for better returns from his Corinthians and now he finds it otherwise to have express'd that sense in a sharper strain of passion and indignation than Tullie could do against Antonie when on the same exacerbation he brake out into that stout piece of eloquence quid putem contemptumne me non video quid sit in moribus aut vitâ meâ quod despicere possit Antonius But there was another consideration which as it composes our Apostles style so it inlarges it with arguments all that he can invent to ingratiate himself unto them because this contempt of their Apostle was a most heinous provoking sin and withal that which was sure to make his Apostleship succesless among them And then though he can contemn reputation respect any thing that is his own yet he cannot the quaero vos seeking of them that office that is intrusted him by Christ of bringing Corinthians to heaven Though he can absolutely expose his credit to all the Eagles and Vultures on the mountains yet can he not so harden his bowels against his converts their pining gasping souls as to see them with patience posting down this precipice by despising of him prostituting their own salvation And therefore in this ecstatick fit of love and jealousie in the beginning of chap. 11. you may see him resolve to do that that was most contrary to his disposition boast and vaunt and play the fool give them the whole tragedy of his love what he had done and suffered for them by this means to raise them out of that pit force them out of that hell that the contempt of his ministery had almost ingulph'd them in And among the many topicks that he had provided to this purpose this is one he thought most fit to insist on his no design on any thing of theirs but only their souls Their wealth was petty inconsiderable pillages and spoil for an Apostle in his war-fare too poor inferior gain for him to stoop to A flock an army a whole Church full of ransomed souls fetched out of the Jaws of the Lion and Bear was the only honourable reward for him to pitch design on Non quaero vestra sed vos I seek not yours but you In handling which words should I allow my self licence to observe and mention to you the many changes that are rung upon them in the world my Sermon would turn all into Satyre my discourse divide it self not into so many parts but into so many declamations 1. Against them that are neither for the vos nor vestra the you nor yours 2. Those that are for the vestra but not vos the yours but not you 3 Those that are for the vos you but in subordination to the vestra yours and at last perhaps meet with an handful of gleanings of pastors that are either for the vestra yours in subordination to the vos you or the vos you but not vestra yours Instead of this looser variety I shall set my discourse these strict limits which will be just the doctrine and use of this text 1. Consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth of the words in S. Pauls practice 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end for which they are here mentioned by him 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far that practice and that end will be imitable to us that here are now assembled and then I shall have no more to tempt or importune your patience First of the first S. Pauls practice in seeking of the vos you that his earnest pursâ—it of the good of his auditors souls though it have one very conpetent testimony from this place v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most willingly will I spend and be spent for your souls even sacrifice my soul for the saving of yours yet many other places there are which are as punctual and exact for that as this in this text nay 't is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek here but you shall find it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend in many other places all the agonistical phrases in use among the antient Grecians cull'd out and scattered among his Epistles fetch'd from Olympus to Sion from Athens to Jerusalem and all little enough to express the earnest holy violence of his soul in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fight as he calls his ministery running and wrestling with all the difficulties in the world and no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price or reward of all that industry and that patience but only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you gaining so many colonies to heaven But then for the non vestra not yours his absolute
is engaged in such a pile of flames If there be any Charity left in this frozen World any Beam under this cold uninhabitable Zone it will certainly work some meltings on the most obdurate heart it will dissolve and pour out our bowels into a seasonable advice or admonition that excellent Recipe saith Themist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That supplies the place and does the work of the burnings and scarifyings a cry to stop him in his precipitous course a tear at least to solemnize if not to prevent so sad a fate And it were well if all our bowels were thus imployed all our kindness and most passionate love thus converted and laid out on our poor lapsed sinner-brethrens souls to seize upon those fugitives as Christ is said to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. xi 16 to catch hold and bring them back ere it be yet too late rescue them out of the hands of their dearest espoused sins and not suffer the most flattering kind of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gal. de Athl. the Devil in the Angelical disguise the sin that undertakes to be the prime Saint the zeal for the Lord of Hosts any the most venerable impiety to lay hold on them Could I but see such a new fashioned Charity received and entertained in the World every man to become his brothers keeper and every man so tame as to love and interpret aright entertain and embrace this keeper this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Guardian Angel as an Angel indeed as the only valuable friend he hath under Heaven I should think this a lucky omen of the worlds returning to its wits to some degree of piety again And till then there is a very fit place and season for the exercise of the other part of the passion here that of Indignation the last minute of my last particular as the how long is an expression of Indignation Indignation not at the men for however Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man ought to have indignation at some persons may seem to justifie it Our Saviour calls not for any such stern passion or indeed any but love and bowels of pity and charity toward the person of any the most enormous sinner and St. Paul only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the restoring setting him in joynt again that is thus overtaken in any fault but Indignation I say at the sin at the simplicity and the folly that refuse reproachful Creature that hath the fate to be beloved so passionately and so long And to this will Aristotles â—eason of indignation belong the seeing favors and kindness so unworthily disâ—eâ—ced the uâ—tarts saith he and new men advanced and gotten into the greatest dignities knowledge to be proâ—estly hated and under that title all the prime i. e. Practical Wisdom and Piety and simplicity i. e. folly and madness and sin to have our whole souls laid out upon it O let this shrill Sarcasm of Wisdoms the How long ye simple ones be for ever a sounding in our ears Let this indignation at our stupid ways of sin transplant it self to that soyl where it is likely to thrive and fructifie best I mean to that of our own instead of other mens breasts where it will appear gloriously in St. Pauls inventory a prime part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the durable unretracted repentance an effect of that godly sorrow that worketh to Salvation And if it be sincere O what indignation it produceth in us What displeasure and rage at our folly to think how senselesly we have moulted and crumbled away our souls what unthrifty bargains we have made what sots and fools we shall appear to Hell when it shall be known to the wretched tormented Creatures what ambitions we had to be but as miserable as they upon what Gotham errands what Wild-goose chases we are come posting and wearied thither O that a little of this consideration and this passion betimes might ease us of that endless wo and indignation those tears and gnashing of teeth quit us of that sad arrear of horrors that otherwise waits behind for us Lord do thou give us that view of our ways the errors the follies the furies of our extravagant Atheistical lives that may by the 〈◊〉 reproach and shame recover and return us to thee Make our faces ashamed O Lord that we may seek thy Law Give us that pity and that indignation to our poor perishing souls that may at length â—wake and fright us out of our Lethargies and bring us so many confounded humbled contrite â—tentiaries to that beautiful gate of thy temple of mercies where we may retract our follies implore thy pardon deprecate thy wrath and for thy deliverance from so deep an Hell from so infamous a vile condition from so numerous a tale of deaths never leave praising thee and saying Holy holy holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to thee O God most high To whom with the Son and the Holy Ghost be ascribed c. SERMON IV. MATT. I. 23 Emmanuel which is by interpretation God with us THE different measure and meanâ— of dispensing Divine Knowledg to several ages of the World may sufficiently appear by the Gospels of the New and Prophecies of the Old Testament the sunshine and the clearness of the one and the twilight and dimness of the other but in no point this more importantly concerns us than the Incarnation of Christ This hath been the Study and Theme the Speculation and Sermon of all holy Men and Writers since Adam's Fall yet never plainly disclosed till John Baptist in the third of Matth. and the third Verse and the Angel in the next Verses before my Text undertook the Task and then indeed was it fully performed then were the Writings or rather the Riddles of the obscure stammering whispering Prophets turned into the voice of One crying in the Wilderness Prepare ye the ways of the Lord c. Isa xl 3 Then did the cry yea shouting of the Baptist at once both interpret and perform what it prophesied At the sound of it Every valley was exalted and every hill was brought low the crooked was made straight and the rough places plain v. 4. That is the Hill and Groves of the Prophets were levell'd into the open champain of the Gospel those impediments which hindred God's approach unto mens rebel hearts were carefully removed the abject mind was lifted up the exalted was deprest the intractable and rough was render'd plain and even in the same manner as a way was made unto the Roman Army marching against Jerusalem This I thought profitable to be premised to you both that you might understand the affinity of Prophecies and Gospel as differing not in substance but only in clearness of revelation as the glorious face of the Sun from it self being overcast and mask'd with a cloud and also for the clearing of my Text For this entire passage
pray God to encrease his graces In matters of spiritual joy and sorrow I will if I can be counselled by an heart which once was broken that I may see how he recovered and repair my breaches by a pattern and yet even these things may be learnt from him which never had them but in his speculation as the Physician may cure a Disease though himself was never sick of it But for the ordinary Theories of Religion I will have patience to receive instructions from any one and not examine his practices but in modesty and in submission and humility receive the Law at his mouth But all this with caution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to a guide not a Monarch of my Faith rule he shall my belief but not tyrannize over it I will assent to my teacher till I can disprove him but adhere and anchor and fix my self on the Scripture 7. In matters of superstruction where Scripture lays the foundation but interpreters i. e. private spirits build upon it some gold some stubble c. and I cannot judge or discern which is firmliest rooted on the foundation I will take the Philosophers Counsel in the first of his Rhetor. and observe either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be guided either by the ancientest if they have shewed themselves in the cause or else men alive which be best reputed of for integrity and judgment I shall scarce trust the honestest man you can commend to me unless I have some knowledge of his parts nor the learned'st you can cry up unless I can believe somewhat in his sincerity 8. All the contradictions and new ways of my own brain opposite or wide from the current of the learned I must suspect for a work of my own phansie not entitle them to Gods spirit in me Verebar omnia opera mea saith Job whatever a man can call his own he must be very cautious and jealous over it For 't is no less than atheism which the scorners of the last age are to fall upon by walking after their own lusts 2 Pet. iii. 3 And thus was the Pharisees practice here who makes use of his own authority to deny Christ 't was the Pharisees that said Have any of the Pharisees believed on him There is not a more dangerous Mother of Heresies in the midst of Piety than this one that our phansy first assures us that we have the spirit and then that every phansie of ours is Theopneust the work of the spirit There are a multitude of deceits got altogether here 1. We make every idle perswasion of our own the evidence of Gods Spirit then we join infallibility to the person being confident of the gift then we make every breath of our Nostrils and flame that can break out of our hearts an immediate effect of the spirit and fire which hath spiritually enlivened us and then we are sure it is authentical and all this while we never examine either the ground or deductions from it but take all upon trust from that everlasting deceiver our own heart which we ought to sit upon and judge of by proofs and witnesses by comparing it with other mens dictates probably as godly perhaps more learned but certainly more impartial Judges of thee than thou canst be of thy self Lastly If the word of God speak distinctly and clearly enforce as here by miracles done before all men to their astonishment and redargution then will I not stay my belief to wait on or follow the learnedst man in the world when Christ himself speaks to my Eyes the proudest eminentest Pharisee in Earth or Hell nay if any of their Sect have crowded into Heaven shall not be able to charm my Ear or lay any clog upon my understanding So that you see the Pharisees argument in that case was sophistical the matter being so plain to them that they needed no advice His works bore witness of him John v. 36 yet in the general it holds probable and learning remains a good guide still though an ill Master in matters of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first thing we undertook to demonstrate And this we should draw down yet lower to our practice and that variously but that almost every Proposition insisted on hath in part spoken to your affections and so prevented store of uses This only must not be omitted For Scholars to learn to set a value on their precious blessing which God hath vouchsafed them above all the World beside to bless God infinitely that they understand and conceive what they are commanded to believe this I am sure of there is not a greater and more blessed priviledge besides Gods spirit which our humane condition is capable of than this of learning and specially divine knowledge of which Aristotle himself witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none i◠better than it As long as we have no evidence or demonstration from that which yet it most nearly concerns us to rely upon we cannot enjoy without an immediate supernatural irradiation a tranquillity and consistency of spirit we cannot peremptorily have resolved our selves that we have built upon the rock every temptation proves a discouragement to us many horrours take hold of us and sometimes we must needs fall to that low ebb not far from despair which the Apostles were in Luke xxiv 22 We had trusted but now we know not what to think of it that this was he that should have redeemed Israel But to see all the Articles of my Faith ratified and confirmed to my understanding to see the greatest treasure and inheritance in the World sealed and delivered to me in my hand written in a Character and Language that I am perfectly skilled in O what a comfort is this to a Christian Soul O what a fulness of joy to have all the mysteries of my Salvation transcribed out of the Book of the Lord and written in my heart where I can turn and survey and make use of them as much and as often as I will Nay where I have them without Book though there were neither Father nor Bible in the World able out of my own stock to give an account nay a reason of my faith before the perversest Papist Heathen or Devil This serves me instead of having lived and conversed and been acquainted with Christ By this I have my fingers put into the print of the nails and my hands thrust into his side and am as sure as ever Thomas was I see him as palpably as he that handled him that he is my Lord and my God 'T was observed by the Philosopher as an act generally practised among Tyrants to prohibit all Schools and means of learning and education in the Commonwealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer neither learning nor Schools nor common meetings that men being kept blind might be sure to obey and tyrannical commands through ignorance be mistaken for fair Government And thus did Julian interdict the Christians all manner
finding him in the state of damnation it sets him going suffers him not to lay hold on any thing that may stay him in his Precipice and in the midst of his Shipwrack when there be planks and refuges enough about him hath numm'd his hands depriv'd him of any power of taking hold of them In the second place in respect of Christ and his sufferings the objects of our Faith so Faith is in a manner the Soul of them giving them life and efficacy making things which are excellent in themselves prove so in effect to others Thus the whole splendor and beauty of the World the most accurate proportions and images of nature are beholding to the Eye though not for their absolute excellency yet for both the account and use that is made of them for if all men were blind the proudest workmanship of nature would not be worth the valuing Thus is a learned piece cast away upon the ignorant and the understanding of the Auditor is the best commendation of a Speech or Sermon In like manner those infinite unvaluable sufferings of Christ if they be not believed in are but as Aristotle saith of divine knowledge a most honourable thing but of no manner of use if they be not apprehended they are lost Christ's Blood if not caught up in our hearts by Faith but suffered to be poured out upon the Earth will prove no better than that of Abel Gen. iv 10. crying for judgment from the ground that which is spilt is clamorous and its Voice is toward Heaven for Vengeance only that which is gathered up as it falls from his side by Faith will prove a medicine to heal the Nations So that infidelity makes the death of Christ no more than the death of an ordinary man in which there is no remedy Wisd ii 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no cure no physick in it or as the same word is rendred Eccles xxviii 3 no pardon no remission wrought by it a bare going down into the Grave that no man is better for It doth even frustrate the sufferings of Christ and make him have paid a ransom to no purpose and purchased an Inheritance at an infinite rate and no man the better for it Again Christ is not only contemn'd but injur'd not only slighted but robb'd he loses not only his price and his thanks but his servant which he hath bought and purchased with his blood For redemption is not an absolute setting free but the buying out of an Usurpers hands that he may return to his proper Lord changing him from the condition of a Captive to a Subject He which is ransomed from the Gallies is not presently a King but only recovered to a free and tolerable service nay generally if he be redeemed he is eo nomine a servant by right and equity his Creature that redeemed him according to the express words Luke i. 74 That we being delivered might serve him Now a Servant is a Possession part of ones Estate as truly to be reckoned his as any part of his Inheritance So that every Vnbeliever is a Thief robs Christ not only of the honour of saving him but of one of the Members of his Family of part of his goods his Servant nay 't is not a bare theft but of the highest size a Sacriledge stealing an holy instrument a Vessel out of Gods Temple which he bought and delivered out of the common calamity to serve him in holiness Luke i. 74 to be put to holy special services In the third place Faith may be considered in reference to God the Father and that 1. as the Author or Fountain of this Theological grace 2. as the commander of this duty of believing and either of these will aggravate the Unbelievers guilt and adde more Articles to his indictment As God is the Author of Faith so the Infidel resists and abandons and flies from all those methods all those means by which God ordinarily produces Faith all the power of his Scriptures all the blessings of a Christian Education all the benefits of sacred knowledge in summ the Prayers the sweat the Lungs the Bowels of his Ministers in Christs stead beseeching you to be reconciled 1 Cor. v. 20 spending their dearest spirits and even praying and preaching out their Souls for you that you would be Friends with God through Christ All these I say the Infidel takes no notice of and by his contempt of these inferiour graces shews how he would carry himself even towards Gods very spirit if it should come in power to convert him he would hold out and bid defiance and repel the Omnipotent God with his omnipotent charms of mercy he that contemns Gods ordinary means would be likely to resist his extraordinary were there not more force in the means than forwardness in the man and thanks be to that controuling convincing constraining spirit if ever he be brought to be content to be saved He that will not now believe in Christ when he is preached would have gone very near if he had lived then to have given his consent and join'd his suffrage in Crucifying him A man may guess of his inclination by his present practices and if he will not now be his Disciple 't was not his innocence but his good fortune that he did not then betray him 'T was well he was born amongst Christians or else he might have been as sowre a profest Enemy of Christ as Pilate or the Pharisees an Unbelieving Christian is for all his livery and profession but a Jew or Heathen and the Lord make him sensible of his condition Lastly Consider this duty of Faith in respect of God the Father commanding it and then you shall find it the main precept of the Bible 'T were long to shew you the ground of it in the law of nature the obscure yet discernable mention of it in the moral law both transcendently in the main end of all and distinctly though not clearly in the first Commandment he that hath a mind to see may find it in Pet. Baro. de praest dignit div legis 'T were as toilsom to muster up all the commands of the Old Testament which exactly and determinately drive at belief in Christ as generally in those places where the Chaldee Paraphrase reads instead of God Gods Word as Fear not Abraham for I am thy shield say they my word is thy shield which speaks a plain command of Faith for not to fear is to trust not to fear on that ground because Gods Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Joh. i. 1 i. e. Christ is ones shield is nothing in the World but to believe and rely and fasten and depend on Christ Many the like commands of Faith in Christ will the Old Testament afford and the new is nothing else but a perpetual inculcating of it upon us a driving and calling entreating and enforcing wooing and hastning us to believe In which respect the Schools call
Herodotus You need not the mythology the Philosophers as well as soyl of Greece had not moisture enough to sustain them from nature if God had not sent them water from Heaven they and all we Gentiles had for ever suffered a spiritual thirst Aegypt and all the Nations had for ever gasped for drought if the Sun-shine of the Gospel had not by its beams call'd out of the Well which had no Bucket 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living or enlivening water John 4.6 But by this attraction of the Sun these living Waters did so break out upon the Gentiles that all the Waters of Jury were left dry as once the dew was on Gideons Fleece and drought on all the earth besides Judg. vi 37 And is it reasonable for us to observe this miracle of mercy and not return even a miracle of thanksgiving Can we think upon it without some rapture of our Souls Can we insist on it and not feel a holy tempest within us a storm and disquiet till we have some way disburthened and eased our selves with a pouring out of thanksgiving That spirit is too calm that I say not stupid which can bear and be loaded with mercies of this kind and not take notice of its burthen for besides those peculiar favours bestowed on us in particular we are as saith Chrysostome Tom. 4. in our audit of thanksgiving to reckon up all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all those common benefactions of which others partake with us for 't is saith he an ordinary negligence in us to recount Gods mercies as we confess our sins only in gross with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are great Sinners and God hath abounded in mercies to us never calling our selves to a strict retail either of our sins or his mercies and this neglect saith he doth deprive us of a great deal of spiritual strength For 1. the recounting of the multitude of Gods mercies to us formerly might give us confidence of the continuance of them according to S. Cyprian donando debet God's past blessings are engagements and pawns of future 2. 'T is saith he of excellent use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring us acquainted and familiar with God and infinitely increaseth our love to him and desire of performing some manner of recompence Which one thing made the Heathen of old so love and respect their Benefactors that they worship't them and would not suffer any common real benefaction to be done them without an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Author of it as might be proved through all ancient Writings for on these grounds was it that they would needs Sacrifice to Paul and Barnabas Acts xiv 13 In the second place if we consider how nearly it concerns us that if they had been pretermitted we to the end of the World might probably have lived in the same darkness that we now hold our right to Heaven by the Covenant made to them that those commands belong also to us and our Children then we must in some reason of proportion thank God liberally for that calling of the Gentiles as we cannot chuse but do for our present adoption and enlarge our thanksgiving not for our own only but for that first justification sanctification and salvation of the Gentiles And this effusion of our Souls in thanks will prove of good use to us both to confirm our confidence and keep us in a Christian temper of humility and cheerful obedience And therefore I thought good to present it to you in the first place as a duty of no ordinary moment 2. If God hath commanded and consequently expects our obedience if these commands concern us and contain in them all that belongs to our Salvation if they are as hath been proved Gods Covenant with the Gentiles then not to be wanting to our selves but earnestly to labour and provide that no one circumstance of them may be without its peculiar profit and advantage to our Souls Polybius from the War betwixt the Numidians and Vticenses observes that if a Victory gotten by the Captain be not by the Souldiers prosecuted to the utmost it likely proves more dangerous than if they had never had it if the King saith he take the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the multitude overjoy'd with the news begin to grow less earnest in the battle a hundred to one but the conquer'd will take notice and heart from this advantage and as the Vticenses did make their flight a stratagem to get the Victory Thus is it in those spiritual Combats where God is our Leader our Commander our Conquerer against the Devils Host if we of his command the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many who expect our part in the profit of the Victory do not prosecute this conquest to the utmost to the utter discomfiting and disarming of our Fugitive Enemy if we should grow secure upon the news and neither fear nor prevent any farther difficulties we may be in more danger for that former Conquest and as 't was ordinary in story by that time we have set up our Trophy's our selves be overcome I might prescribe you many courses which it would concern you to undertake for the right managing of this Victory which this our Commander hath not by his fighting but by his very commanding purchased us But because my Text requires haste and I go on but slowly I must omit them and only insist on that which is specified in my Text Repentance which drives to the condition of the Covenant the matter of the command which comes next to be discuss'd The word Repent may in this place be taken in a double sense 1. generally for a sorrow for our sins and on that a disburdening of our selves of that load which did formerly press down the Soul for a sense of our former ill courses and a desire to fit our selves for Gods service for an humbling our selves before God and flying to him as our only succour and so it well may be called the condition of Gods Covenant with us that which God requires at our hands under the Gospel for it was the first word at the first preaching of the Gospel by John Baptist Repent for the Kingdom of God is at hand Matth. iii. 2 which saith the Text was in effect Prepare ye the way of the Lord make his paths straight Verse 3. So that briefly this repent is a straightning and rectifying all crookedness every distortion of the Soul and thereby a preparing of it for the receiving of Christ and embracing his Gospel 2. In a nearer relation to the first words of the Verse repentance is taken more specially by way of opposition for a mending and forsaking of that which of old was the fault and guilt of the Gentiles a reforming of every thing which was either formally or virtually contain'd in their ignorance and what that is you shall briefly judge 'T is observed by Interpreters that doing or suffering action or
dealt well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not the power of the Earth Chal. * Grown foure * putrid †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Psalm was by the spirit of Prophecy delivered by David Chald. * They have not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ They feared a fear but. †Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fifteenth Psalm is a description of a pious Man such as shall be admitted into Gods presence to serve him here in the place assigned for his Worship and to be rewarded with heaven hereafter and seems to have been composed by David in reflection on the time of his restitution or coming back to the Ark and the Tabernacle from which he had been driven for some space as at other times so on occasion of Absaloms Rebellion See 2 Sam. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Davids Jewel or Sculpture †or I have said * To the Saints that are in the earth and to the excellent all my delight is in them ‖ Let their Idols be multiplyed let them hasten after another or endow or present another * holdest see note f. †The portions ‖ chastise * cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or O God of righteousness or righteous God * hast not found have thought and my mouth hath not transgrest †or violent ‖ By holding up my goings in thy paths my feet have not tript or shaken * because thou hast heard me †Magnifie thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the black of the apple of the eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the orbicular apple which is in the midst of the eye Chald. †spoil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * my enemies encompass against me with the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ With fat have they shutâ—up their mouths they speak * to cast me down to the ground †His likeness is as of a Lion he desires to ravine and as of a young Lion lying in his den ‖ prevent him †or by the sword * the men by thy hand O Lord from the men ‖ and from thy treasure or with thy good things thou fillest their belly they have plenty of children and leave the remainder of their riches to their little ones †I will through righteousness behold thy face I shall be filled at the awaking of thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for all the days wherein God had delivered him Chald Paraphr ‖ refuge * my rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * praise and call upon the Lord so †cords ‖ cords ‖ See Psal 104. note c. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many people Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure signifies also just and faithful ‖ or taken a fort †Gods way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * He fitteth makes even †care or discipline ‖ or hast thou multiplyed to me ‖ or ly or yield feigned obedience to me †languish or consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * move fearfully out of their holes or fenced places ‖ destroyeth or breaketh to pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Chr. 22.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick ‖ They have not speech nor words their voice is not heard ‖ restoring see note e. †or seducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or food * truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dropping of the combes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †doth thy servant shine * The words of my mouth and the meditations of my heart shall be accepted in thy sight or an acceptable sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psa 136. ‖ Meteor l. 4. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. p. 428. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ibid. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * Secure thee or set thee up on high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †thy help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or burn to ashes thy ‖ recount their chariots and some their horses but we will recount †Lord save the King He will hear us in the day of our calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messias Chald. †pouring out or perhaps espousal * hast met him ‖ set him blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ bent or spread †they prevailed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * set them a shoulder or make them as one shoulder on thy strings shalt thou prepare against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his Musick †the Hind of the Morning * Far from my help are the words ‖ and ו †I have no rest * perseverest
〈◊〉 〈◊〉 〈◊〉 the wrath of man in the beginning of the verse Mans wrath is the violence and rage and blasphemy of the oppressor upon the meek or poor man foregoing This begins goes foremost in provoking God and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant or second part of wrath is still behind for God and with that he girds himself i. e. sets himself out illustriously and dreadfully as with an ornament and as with an hostile preparation in the eyes of men And so in this sense also it is agreeable to the context The wrath of man Rabshake's railings and blasphemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall confess or praise thee as being brought down by God and signally refuted by him for then after so eminent a vindication of Gods honour his opposition and reproaches did but illustrate that glory which he endeavoured to ecclips and become a kind of confession to him One of the Targums read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall convert and confess to thy name and praise thee in reference to other men that look on and admire and give honour to God who thus seasonably interposes and girds on the remainder of wrath comes in opportunely to rescue the oppressed and execute judgment on the oppressor And so in either sense the parts of this verse are perfectly answerable the one to the other To this latter rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee inclines us paraphrasing it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast girded on or prepared or made ready the remainder of fury meaning Gods fury for the destroying of the nations And so the Interlinear residuum irarum accinges thou shalt gird on thee the residue of wraths and Castellio exuberantibus furoribus decoraris thou art adorned with exuberant furies in the notion of an ornament or festival garment to which also if the LXXII refer by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant of wrath shall celebrate to thee a feast it will be hard to guess what they meant by it This the Latine render from them reliquiae cogitationis diem festum agent tibi the relicks of thought so interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep an holy-day to thee V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit seems here to denote the proud and cruel and fastuous spirit of oppressing Nimrods such Senacherib was lifted up with the successes of their impiety so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall repress the grossness or elation or pride of the spirit of the great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same phrase by which they paraphrase the pride of the countenance Psal 10.4 And Gods cutting it off bringing it low so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit signifies is his not only repressing and not permitting it to proceed farther but his inflicting severe punishments upon it cutting off the tyrant in his bloody pursuits as it fared with Senacherib see note d. The LXXII as we now read it having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away the spirits of Princes may be thought by spirits to signifie no more than their lives but the Latine reading spiritum in the singular and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the right reading and then nothing hinders but that they might take it in this sense for pride and elation of spirit which as it may be taken away by other means of humbling beside that of death so it is then surely subdued and brought low when it brings destruction on him in whom it is Abu Walid here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall exalt and hinder the enemies from them and so Kimchi in his Roots shall exalt them and strengthen them But withall he saith it may be interpreted shall cut off or bring low the radical signification being as he resolves the notion of hindering keeping in or restraining The Seventy Seventh Psalm TO the chief Musitian to Jeduthun a Psalm of Asaph Paraphrase The seventy seventh Psalm is a pious resolution of affiance in and prayer to God in all the miseries that befall us in this life by way of dialogue between diffidence and a well-grounded hope and faith It seems to have been composed by Asaph in reference to the captivity and committed to the Praefect of Musick to be sung to those instruments in which Jeduthun and his posterity were imployed 1. I cried unto God with my voice even unto God with my voice and he gave ear unto me Paraphrase 1. My distresses were great and I had none but God to fly to to him therefore I addrest my request importunately and he was pleased to relieve me out of them 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted Paraphrase 2. When any affliction came this was my constant practice never to give over praying never to take any repose by diverting from that imployment 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah Paraphrase 3. But betaking me to God and with all importunity making my requests to sound in his ears I prayed with all the ardency and devotion and affection of my spirit 4. Thou holdest mine eyes waking I am so troubled that I cannot speak Paraphrase 4. When I am in the night on my bed thou O Lord seest how I am imployed every minute of it when any matter of trouble seiseth on me I betake my self to this kind of silent meditation 5. I have considered the days of old the years of antient times Paraphrase 5. I recount all the eminent passages of thy providence toward this nation of ours beginning from the first foundation of it 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search Paraphrase 6. And thus I think over my own composures in the solitudes of the night conversing silently with my self in this form of dialogue betwixt me and my own spirit And first my spirit or mind asks the question in this or the like form reflecting on the distresses that are now upon us 7. Will the Lord cast off for ever and will he be favourable no more Paraphrase 7. God is displeased and chastiseth us severely as if he would never be attoned 8. Is his mercy clean gone for ever Doth his promise fail for evermore 9. Hath God forgotten to be gracious Hath he in anger shut up his tender mercies Selah Paraphrase 8 9. His mercies and his promises gave us ground of hope and will he never remember these Is he finally resolved never again to turn to us in mercy 10. And I said this is my infirmity but I will remember the years of the right hand of the most High Paraphrase 10. The continuance and
which he hath no other means to prevail upon us and if we resist or not give our consent to his temptations we have conquered and he as worsted will fly from us Of his seeking his meat from God who by this extraordinary dispensation bestows it on him as it were in answer to his call the roaring here being proportionable to the crying or gaping of the young Ravens Psal 147.9 and so this as that interpreted to be a natural way of calling on God which he that relieves the destitute obliges himself to answer V. 25. Wide sea One Epithet of the sea here is that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin renders spaciosum manibus wide in hands by hands signifying the extent of the branches thereof both ways on this side and on that side but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wide or spacious in the bounds the Jewish Arab wide of banks or shores and the LXXII very properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wide extent The Syriack reteins the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies hand so it is used also for space or place because those are wont to be distinguished by the right and left hand So Deut. 23.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt have a place without the camp where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place So 2 Sam. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his place we render his border and so many times more in the Old Testament Ibid. Things creeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread or go signifies any kind of incessus or motion whether on the earth or water and must be rendred as the context directs it v. 20. 't is used of the beasts of the forrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then must be interpreted not creep but go or move or walk and here being applied to the fishes of the sea it must be rendred swimming and so Gen. 1.21 where in the waters God is said to bring forth Whales and every living soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that moves as things move in the waters i. e. that swims In proportion wherewith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows are not to be rendred beasts which we use not to apply to fishes but by some more general word or phrase living creatures which is exactly answerable both to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vixit and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 26. Leviathan Of Leviathan the Whale or vast bulk of fish we have a large description Job 41.1 c. The sum of it is that he is of too great a size to be taken with hooks and lines as other fishes are to be brought to hand or managed as beasts of the land oft are and so made usefull and serviceable either to our sports or business to be slaughtered for food and either eaten or sold as others or any ways to be assaulted and taken He is so fortified by nature that there is little hope to combate with him and prevail consequently all care and sollicitude is removed from him as long as he hath his guide the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Musculus by whose conduct he steers but being deprived of that which 't is the fishers first design to procure he runs himself a ground and so perisheth And this may give us the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is applied to Leviathan The word signifies to deride scoff or contemn and is applied to God Psal 2.4 speaking of the oppositions and tumults of the people He that sitteth in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall laugh at them contemn them as those that are not able to doe any thing against him So Job 39.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall laugh at the tumult of the city and in the description of Leviathan ch 41.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall laugh at the shaking of the spear i. e. contemn all the weapons that can be brought against him And this certainly is the meaning of it in this place that the Whale is so fortified with his scales which are so near one to another that no air can come betwixt them they are so joyned and stick together that they cannot be sundred Job 41.16 17. and from thence the word Leviathan seems be fetcht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be joyned and stick fast together that he scorns and laughs at and triumphs over all opposition or assaults which can be made upon him in the sea The LXXII well render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock or scoff or laugh at V. 28. Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of goodness onely not of benignity also which we accordingly in vulgar style call Bounty or Bonity The LXXII here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatness and it is here applied to the great plenty that God provides for all creatures even to saturity so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a kind of festival diet according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good day i. e. a festival The word is also used sometimes to signifie a great degree as when in our language we use a good deal for a great deal and well done for throughly done and so the LXXII oft renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very much and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie well i. e. plentifully filled and that returns to the same sense V. 34. Of him It may be thought dubious whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or on him belongs to the meditation or the sweet If to the first then our English is right My meditation of or on him shall be sweet viz. to him that meditates and to that the consequents well accord I will be glad which is an effect of sweetness in him to whom it is such But all the ancients joyn in the second way of understanding it My meditation shall be sweet to him or as the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him according to that of the Psalmist Psal 19.14 Let the meditation of my heart be always acceptable in thy sight Thus the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be sweet to him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and so the others also And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to as well as on The Hundred and Fifth PSALM The hundred and fifth Psalm is a thankfull pious commemoration of all God's mercies and providences and fidelities to his people the first of those three that David delivered to the hand of Asaph and his Brethren 1 Chron. 16.8 to be used in the daily ministery before the Ark to record and bless the name of God 1. O Give thanks unto
the Lord call upon his name make known his deeds among the people Paraphrase 1. O let us all in our daily prayers to God confess and acknowledge and proclaim to all the world the great and gracious works which he hath wrought for his people 2. Sing unto him sing Psalms unto him talk ye of all his wondrous works 3. Glory ye in his holy name let the heart of them rejoyce that seek the Lord. Paraphrase 2 3. Let us both in his publick service and in our more private discourses and conversation indeavour to promulgate his miracles of mercy and so bring all other men that worship God to do it with all delight and joy as to him that hath most abundantly obliged and ingaged them 4. Seek the Lord and his strength seek his face evermore Paraphrase 4. And so in like manner let our prayers be constantly addrest to him in his sanctuary and all the relief and deliverance we at any time want be begged from his omnipotence 5. Remember his marvellous works that he hath done his wonders and the judgments of his mouth 6. O ye seed of Abraham his servant ye children of Jacob his chosen Paraphrase 5 6. To both these constant duties of prayer and praise the people of the Jews and all that transcribe the copy of Abraham's or Jacob's fidelity are eternally obliged by the great and miraculous mercies afforded them by God and the portentous judgments and punishments on their enemies which he by a word of his mouth by the exercise of his immediate power hath wrought for them 7. He is the Lord our God his judgments are in all the earth Paraphrase 7. By his mercy and providence and the exercise of his omnipotence it is that we have been conducted and supported and our heathen enemies wheresoever we came subdued under us 8. He hath remembred his covenant for ever the word which he commanded to a thousand generations 9. Which covenant he made with Abraham and his oath unto Isaac 10. And confirmed the same unto Jacob for a Law and to Israel for an everlasting Covenant Paraphrase 8 9 10. And all this as the exact performance of his part of that Covenant and Law which he solemnly and by oath established with Abraham and Isaac and Jacob and their posterity after them that not to them onely but to all their successors to the end of the world he would be a most constant protector and rewarder in case they adhered faithfully to him and in case of their apostasie and rebellion he would yet make good that promise to all others that should come in and transcribe that copy of fidelity performed by those Patriarchs receive the faith of Christ and perform sincere uniform constant obedience to him 11. Saying Unto thee will I give the land of Canaan the lot of your inheritance 12. When they were but a few men in number yea very few and strangers in it 13. When they went from one nation to another from one kingdom to another people Paraphrase 11 12 13. The summ of this Covenant as it concerned Abraham and his seed according to the flesh was the bringing them into a most fruitfull and desirable land the land of Canaan a type and image of the state of the Gospel and joys of heaven dispossessing the inhabitants thereof and conducting them to a quiet secure injoyment of it as of an inheritance bequeathed to them by God himself and not to be acquired by any strength of their own In which respect it was that as God chose to make â—his promise to him Gen. 12.6 7. at a time when he had none but his wife and so could hardly make up a number a pitifull weak family and those but in a journey admitted but as strangers to lodge in their passage to Sichem v. 6. so that they might be obliged to acknowledge the whole work to be wrought by God in relation to his promise he so disposed it that they should not now rest but be removed out of Canaan and pass from one nation and kingdom to another from Sichem where he built one Altar to God v. 7. to a mountain on the East of Bethel where he built another v. 8. and from thence to Aegypt v. 10. 14. He suffered no man to doe them wrong yea he reproved Kings for their sakes 15. Saying Touch not mine anointed and doe my Prophets no harm Paraphrase 14 15. When they were there God was pleased to afford them one special instance and pledge of his favour to them and protection over them when the King of Aegypt took Sarah into his house Gen. 12.15 and was in danger to have defiled her and so again ch 20. in Gerar when Abimelech King of Gerar took Sarah v. 2. a like passage there was afterward betwixt Abimelech King of the Philistims and Rebecca Isaac's wife Gen. 26.8 God plagued that King Gen. 12.17 and severely threatned the other Gen. 20.3 and suffered neither of them to violate her chastity v. 6. but told Abimelech that Abraham was a Prophet v. 7. and one very highly valued by him designed to be the root of a potent Kingdom and the stock from whom the Messias should come and therefore commanded him by a most severe interdict not to doe any harm to him or his wife 16. Moreover he called for a famine upon the land he brake the whole staff of bread Paraphrase 16. After this in Jacob's time the season being not yet come of performing this promise unto Abraham's seed and that God's work of possessing them of Canaan might be the more remarkable and wholly imputable to him and not to any strength of their own or to natural proceedings or casual event God thought fit so to dispose of it that all the posterity of Abraham should be removed out of this land where yet they were but as sojourners And thus it was There fell out to be a very sore famine in all that land of Canaan so that they had not corn for the necessities of life and so Jacob was forced to send his sons down into Aegypt to buy corn for his family 17. He sent a man before them even Joseph who was sold for a servant Paraphrase 17. And herein a wonderfull act of providence was discernible Joseph one of Jacob's sons being envied and hated by the rest of his brethren had been first taken and cast into a pit then by occasion of some Ismaelite merchants coming by in that nick of time Gen. 37.25 taken out and sold to them and carried into Aegypt and there bought by Potipher for a servant 18. Whose feet they hurt with fetters he was laid in irons Paraphrase 18. Where being falsely accused by his mistress he was cast into prison and fetters and extremely injured and afflicted by this calumny 19. Untill the time that his word came the word of the Lord tried him Paraphrase 19. And so continued till God by revealing to him the interpretation of
whole earth so shall thy children be so numerous the multitudes of â—hose that receive the faith of Christ this dew on the face of the earth being like the sand of the sea and stars of heaven by which two expressions is set out elsewhere the spiritual seed of Abraham the multitude of believers i. e. Over all the face of the earth through all nations shall the Christian faith be propagated by this the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expedition or warfare their preaching and promulgating of the Gospel Another possible rendring the words are capable of thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used ten times in scripture in all the other places expresses an immediately preceding birth and is equivalent to as soon as born So Ps 58.3 the wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb or birth Ps 22.10 I have been cast on thee from the womb i. e. ever since my birth Then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be by many construed from the morning as if מ were a Praefix yet seeing the ש hath no dagesch others conceive it a Noun though not elsewhere found yet guidable by the signification of its neighbouring words and then it will note either morning or youth Next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used beside this place and signifies not children but childhood or the first age of youth So Eccl. 11.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childhood and youth are vanity Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with it 't is made more probable that here where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with it they should both be taken in this sense wherein there confestly they are If this be accepted then the Hebrew will be thus literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the womb youth is to thee i. e. as soon as thou art born thou enjoyest a firm and vigorous youth increasing suddenly in wisedom and stature and favour with God and man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy infancy the dew i. e. is as the dew upon the face of the earth in a moment spreads it self over all is seen fall'n rather than falling is sprightly and aerial and makes all things else so too And then in accordance with it will be rendred what follows Thou art a Priest for ever art never superannuated for the service of the tabernacle like the Levitical Priests nor ever removed from it by death In the following words the ×— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Jewish writers Kimchi and Aben Ezra allowed to be paragogical and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner or order which is exactly the LXXII their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is insisted on by the Apostle in the New Testament to which also the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness And then it is strange the Interlinear should make it a suffix and render it secundum verbum meum according to my word and yet herein some other learned men have imitated them The Jewish Arab interpreting this whole Psalm of Abraham as a relation of his victory over the Kings and telling us that he was made a Priest in the place of Melchizedek for his miscarriage in his blessing because in it he made mention of Abraham's name before God's renders the latter part of this third verse thus and from the deep of the black sea that thou mayest cast for thee the portions of thy children explaining it by a Note to this purpose he teacheth him that they viz. his children or posterity shall divide the countreys from the black sea to the utmost of regions saying that he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16.33 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast Abu Walid expounds those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by from the belly or womb of the darkness i. e. saith he from the time that thou wert in the dark of the womb that the meaning might be Prosperity hath accompanied thee from the time that thou wert in the dark of the womb i. e. from thy first forming or creation that is it that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy first ortus or original And so he would have both those passages joyned in their signification In this verse the LXXII have made many changes First for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people they appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary oblations they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 government not as the Latin renders them prinâ—â—â—um beginning as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince Psal 113.8 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy progeny they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I begat thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient time I begat thee my son And to this as the Latin exactly accords ex utero ante Luciferum genui te and the Arabick in like manner so doth the Syriack also save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old and many of the ancient Fathers have followed them especially Tertullian l. v. contra Marcion c. ix who applies it to the nativity of Christ in the night and that of a Virgin without the knowledge of any man and refutes the Jews who applied the Psalm to Hezekiah That the Jews after Christ's time did thus apply it to Hezekiah as the Chaldee Paraphrases understand it of David appears evident from that Father But before their hatred of Christ did thus ingage them some of the ancient Jews see note a. applied it to the Messias and they are followed by Isaac Benarama on Gen. 47. and the passage next following of this King being a Priest makes it impossible according to their own principles to be applied to any King of the Jews the Priesthood among them being peculiar to the Aaronical tribe And therefore the Chaldee which applies it to David interprets this of his exaltation to greatness in the world to come by way of reward to his having been an immaculate King here V. 5. The Lord at thy right hand In this Psalm it is evident v. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God the Father and so again v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messias God the Son in respect of that dignity and dominion and regal power to which he was to be exalted at his ascension that at the name of Jesus every knee should bow This is expressed v. 1. by his sitting at God's right hand for which the Apostle 1 Cor. 15.25 reads 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be that he reign By this 't is evident that in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord at thy right hand must be understood of the Messias instated in his regal power at the right hand of his Father and not of the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to back and help him as Psal 16.8 and elsewhere the phrase is used For of the Son thus exalted we know it is that we reade Joh. 5.22 that the Father hath committed all judgment to the Son Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here shall strike through Kings in the day of his wrath i. e. shall act revenges most severely on the opposers of his Kingdom which revenges in the New Testament are peculiarly attributed to Christ and called the coming of the Son of man coming in the clouds coming with his Angels and the approaching or coming of his Kingdom V. 7. Brook of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any hollow place or vale a receptacle of waters and from thence a small river or brook which hath not its original from any spring but is filled with rain-waters and so is full in the winter but in the summer dried up So Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Gâ—rar Joel 3.18 a fountain shall come forth and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Shittim and 2 King 3.16 make this valley full of ditches and v. 17. ye shall not see rain yet that valley shall be filled with water And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way it seems to signifie no more than those plashes of water which in the winter are frequent in highways from the fall of much rain These first from the places where they are collected no pools on purpose provided for the receit of waters but every little cavity in the way which is thus filled by rain and secondly by the stagnancy or standing still of these waters and thirdly by the frequency of passengers fouling them are to be concluded very unfit for the use of men very inconvenient for drinking and would never be used for that purpose were it â—ot by him that hath no other or that so far intends the haste of his way and so far despises or neglects himself as to content himself with the worst and meanest sort of accommodation that which will just satisfie the necessities of nature This is most observable of souldiers in an hasty march that are thirsty but will not make stay at an Inn to refresh themselves with wine or so much as go out of their way to make choice of or seek out for wholsome water but insist on their pursuit and satisfie their thirst at the next receptacle of waters the next puddle or trench or ditch or brook they meet with This is a sign of great alacrity in a souldier and withall of great humility and contempt of hardship and difficulties of submitting to any the meanest and most servile condition and may well here be used poetically to express the great humiliation and exinanition of the Messias assuming the real form and all the mean offices of a servant pursuing the work to which he was sent with all alacrity counting it his meat and drink to doe the will of him that sent him and finish his work Joh. 4.34 and in fine laying down his life suffering as willingly a most bitter contumelious death which being by him exprest by drinking of a cup and that a special sort of cup such as others would not probably be content with Are ye able to drink of the cup that I shall drink of Matt. 20.22 and that an insupportable bitter cup Matt. 26.39 42. Father if it be possible let this cup pass from me it may very fitly be extended to his death as well as to all that was preparative and in the way to it And to this the lifting up his head reigning victoriously over all his enemies being constituted Judge of quick and dead is here justly apportioned according to that of Phil. 2.8 9. He made himself of no reputation but humbled himself and became obedient unto death even the death of the cross Wherefore God hath highly exalted him Another notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a torrent or river Prov. 18.4 a flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent or river and so Am. 6.14 unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it river of the wilderness If it be here taken in that notion then drinking of it may be a proverbial speech to express victory as Isa 37.25 when Sennacherib is boasting of his conquests he thus speaks I will enter into the height of his border and the forrest of his Carmel I have digged and drunk water and with the sole of my feet I have dried up all the rivers of the besieged places Where the former part being an expression of victory and forcible seisure and so the latter also of blocking up and close siege the middlemost may probably be to the same sense and the rather because of the custom of Eastern Princes who in token of dedition exacted from subjugated Provinces Earth and Water Judith 2.7 In reference to which the digging up Earth and drinking Water will signifie a forcible entry a method of battery where the milder summons have not prevailed thereby to take livery and seism of an hostile Countrey And if that be the notion here then the phrase signifies Christ's victory atchieved by his death over Satan Sin and Hell Which being wrought upon the Cross is fitly precedaneous and preparative to the lifting up of his head The Hundred and Eleventh PSALM Praise ye the Lord. The Hundred and eleventh Psalm is one of those whose Title see Note a. on Psal 106. is Hallelujah and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy It is composed in twenty two short Metres each beginning with the several Letters of the Hebrew Alphabet 1. I Will praise the Lord with my whole heart in the assembly of the upright and in the congregation Paraphrase 1. From the bottom of my soul and with the full quire of all the faculties thereof I will acknowledge and bless the name of God This I will doe more privately in counsel of all pious men the true Israelites when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty and this will I doe in the most publick and solemn assembly No juncto is too close no congregation too wide for such a most due performance 2. The works of the Lord are great sought out of all them that have pleasure therein Paraphrase 2. Marvellous are the works of God and of all other sorts of study most worthy to be the exercise and imployment of all pious men who can entertain themselves with more