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
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
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
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
riches of the coelestial paradise which like that other of Eden is the posing of Geographers pars globi incognita undiscovered yet to the worldlings heart Methinks there should be no hurt in that if such friends may be made of this Mammon of unrighteousness this falsehearted unfaithful wealth of yours that when you fail they may receive you into everlasting habitations sure this may be allowed to joyn with other motives to the performance of a well-tasted wholsom duty In a word if earth and heaven combined together be worth considering the possession of the one and reversion of the other abundance and affluence here the yearly wages of alms-giving and joys and eternity hereafter the final reward of alms-giving a present coronet and a future crown a Canaan below and a Jerusalem above if the conjunction of these two may have so much influence on your hearts as in contemplation of them to set you about the motion that nature it self inclines you to and neither world nor flesh have any manner of quarrel to feign against it then may I hope that I have not preach'd in vain that what I have now only as a precentor begun to you the whole chorus will answer in the counterpart what hath been now proclaimed to your ears be echoed back again by your hearts and lives and the veryest stone in the temple take up its part the hardest impenetrablest unmercifullest heart joyn in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this shall be the summ not only of my exhortation but my prayer That that God of mercies will open your eyes first and then your hearts to the acknowledgement and practice of this duty direct your hands in the husbanding that treasure intrusted to them that mercy being added to your zeal Charity to your devotion your goodness may shine as well as burn that men may see and taste your good works glorifie God for you here and you receive your crown of glory from God hereafter THE END XIX SERMONS PREACHED On Several Occasions BY THE REVEREND and LEARNED Henry Hammond D. D. How shall they hear without a Preacher And how shall they Preach except they be sent Rom. x. 14 15. Go ye into all the World and preach the Gospel to every creature St. Mark xvi 15 LONDON Printed for RICHARD ROYSTON Bookseller to the KING' 's most Sacred MAjESTY and Richard Davis Bookseller in OXFORD MDCLXXXIV A TABLE OF THE XIX SERMONS A Sermon on Ezek. 16.30 The work of an imperious Whorish Woman Page 561. A Sermon on Philip. 4.13 I can do all things through Christ that strengthens me p. 569. A Sermon on Prov. 1.22 How long ye simple ones will ye love simplicity p. 575. A Sermon on Matth. 1.23 Immanuel which is by interpretation God with us p. 582. A Sermon on Luke 9.55 You know not what manner of spirit ye are of p. 588. A Sermon on Ezek. 18.31 For why will you die p. 595. A Sermon on Jer. 5.2 Though they say The Lord liveth surely they swear falsly p. 601. A Sermon on Luke 18.11 God I thank thee that I am not as other men c. p. 607. A Sermon on Matth. 3.3 Prepare ye the way of the Lord. p. 618. A Sermon on John 7.48 Have any of the Pharisees believed on him p. 625. A Sermon on Matth. 10.15 It shall be more tolerable for the Land of Sodom and Gomorrha c. p. 633. Two Sermons on Acts 17.30 And the times of this Ignorance God winked at c. p. 639 p. 646. A Sermon on Rom. 1.26 For this cause God gave them up unto vile affections p. 653. A Sermon on Gal. 6.15 But a new Creature p. 663. Two Sermons on 2 Peter 3.3 Scoffers walking after their own lusts p. 670 676. Two Sermons on 1 Tim. 1.15 Of whom I am chief p. 681 and p. 687. SERMON I. EZEK XVI 30 The Work of an imperious Whorish Woman NOT to chill your ears by keeping you long at the doors not to detain you one minute with a cold unprofitable Preface This Chapter is the exactest History of the Spiritual estate of the Jews i. e. The elect of God and the powerfullest exprobration of their sins that all the Writings under Heaven can present to our eyes From the first time I could think I understood any part of it I have been confident that never any thing was set down more rhetorically never more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more affection and sublimity of speech ever concurred in any one writing of this quantity either sacred or profane 'T were a work for the solidst Artist to observe distinctly every part of Logick and Rhetorick that lies concealed in this one Chapter and yet there is enough in the surface and outward dress of it to affect the meanest understanding that will but read it For our present purpose it will suffice to have observ'd 1. That the natural sinful estate of the Jews being premised in the five first Verses 2. The calling of them in this condition in their pollutions in their blood and bestowing all manner of spiritual ornaments upon them following in the next ten Verses the remainder is most what spent in the upbraiding and aggravating their sins to them in a most elevated strain of reproof and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of it is in the words of my Text The work of an imperious Whorish Woman For the handling of which words I first beg two postulata to be granted and supposed before my discourse because I would not trouble you to hear them proved I. That the elect chosen people of God the Jews were degenerate into heathen desperate devillish sinners II. That what is literally spoken in aggravation of the Jews sin is as fully applicable to any other sinful people with whom God hath entred Covenant as he did with the Jews And then the subject of my present discourse shall be this That Indulgence to sin in a Christian is the Work of an imperious Whorish Woman And that 1. Of a Woman noting a great deal of weakness and that not simple natural weakness through a privation of all strength but an acquired sluggish weakness by effeminate neglecting to make use of it 2. Of a Whore noting unfaithfulness and falseness to the Husband 3. Of an imperious Whore noting insolency and an high pitch of contempt And of these briefly and plainly not to increase your knowledge but to enliven and inflame the practical part of your souls not to inrich your brains with new store but to sink that which you have already down into your hearts And first of the first That Indulgence to sin in a Christian is the work of a Woman an effect and argument of an infinite deal of weakness together with the nature and grounds of that weakness The work c. And this very thing that it may be the more heeded is emphatically noted three several times in this one Verse 1. The work
writing ‖ To do or that I should do thy will O my God I have delighted therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. †in the midst of my bowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 22.14 ‖ confined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †confine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and I could not see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or They shall †or They shall * turpitude ‖ and say alwayes Let the Lord magnifie them that love thy salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. Grac. Patr. a Balthas Corder ed. p. 749. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ A word of Belial or A wicked word cleareth to him †the man of my peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * de pond mens ‖ hinde brayeth †brayeth * I remembred these things and poured out my soul upon me for I had gone into the covering or had gone with the multitude I had put them forward ‖ a festival multitude or multitude going in devotion †or my see note f. ‖ Hermonim from the little hill †by the voice * against me have passed by or over ‖ In the day commanded the Lord his benignity and in the night was his song with me my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ unmerciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the gladness of my joy or of my youth or who makes my sorrow joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ sâ—n◠†presence * the salvations of Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ gore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ‖ we have praised God * will confess †for eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for no or without any possession and dost not gain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the six stringed instruments †the beloved maids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See the Chaldee v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King Messias The spirit of prophecy in thy lips So also Kimchi and Aben-Ezra and Sol Jarchi understand the whole Psalm of the Messias ‖ hath prepared †my composures I will recite or deliver or speak unto the * seeing that or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prosper thou in thy majesty ride for the word or cause or business of †he shall teach thee terrible things with or by thy right hand ‖ the people shall fall under thee in the heart †Myrrhe Aloes and Cassia are all thy garments from * wherein thou takest delight ‖ in thy train or magnificence ‖ eyes of gold †embroidered raiment * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII * or land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †just men shall be thy children Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The streams of the river or The river by his streams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ at the appearing of the morning ‖ fortress or high place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shields * high place or fortress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or hath subdued †or hath chosen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ are the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ on the North side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †affrighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chald. * there was pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ awaited †or righteousness consecrateth thee ‖ divide sever distribute †number them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concord T. 11. p. 286. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phalag l. 3. c. 6. and Canaan l. 1. c 34. Geogr. l. 3. Bib. l. 5. * Basil Ed. p. 553. e. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 117. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * evil ‖ Confident men boast themselves in their wealth and the †One shall not by any means redeem man shall not give his ransome to God * shall be pretious and shall cease ‖ He shall yet live ‖ shall see the wise die together shall the fool and brute perish * 〈◊〉 strangers ‖ Among them their houses shall be for ever their Tabernacles from age to age they have imposed their names on their lands †And * Abides not in honour ‖ or folly to them yet their followers are pleased with them †put into Hades * conduct them ‖ form shall do so when Hades shall fail to be an habitation to it ‖ for in his life time †but thou shalt be praised for doing well unto thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for ל ‖ but the Chaldee seems to make Asaph the Composer of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Asaph * he will call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †From Sion
from the perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ will shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be idle delay * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall call the Angels Câ—ald ‖ for or concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †c. which give themselves to prayer which is like sacrifice Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. the high Angels †before me continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repress thy evil desire and it shall be accounted before God as a sacrifice of confession Chald. * which prevent not and pray in prevarication Chald. ‖ or I delay'd or let thee alone see note b. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deferred or expected that thou mightest repent Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ordain the judgment of hell in the world to come Chald. †disposeth his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De Civit. l. 20. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ had come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †mercy or benignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * commiserations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †To thee to thee only * In thy doings ‖ overcome †contendest * born ‖ delightest in truth in the reins †or makest me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ so the Ch. ‖ that I should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Paul Fagius in Exod. 22. Tom. 1. p. 709. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 1. p. 709. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psal 119. Bas. ed. p. 522. †de Pâ—â—n l. 1. c. 11. * Strom. l. 3. ed. Sylburg p. 20â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. p. 316. A. * Tom. 1. p. 709. l. 42. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Rom. 6. Hom. 11. * in Rom. 6. Hom. 11. ‖ Basil ed. p 522. Ibid. p. 501. †de Poenit. 1. c. 11. ‖ Adver Haer. c. 34. Tom. 3. p. 72. l. 8. †Tract Sâ—â—ca fol. 52.1 Tom. l. p. 710. l. 18. †p. 711. l. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or remove thee from the Tabernacle †flourishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the hollow instrument †Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his stringed instruments see note â— Psal 4. ◠†vindicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †treacherous observers spiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ sacrifice 〈◊〉 thee a voluntary oblation †beheld or looked 〈◊〉 mine enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unquiet and clamorous Chald. †set themselves against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * trembleth ‖ who will give me the wing as a dove I will fly and dwell or rest †Lo I will * I will ‖ stormy wind or wind that is raised from the whirlwind †Overwhelm them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ so the Chald. ‖ injury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †one whom I esteemed as my self * joyned our selves to the assembly ‖ see the Chald. ‖ Death shall deceive or forget them they shall go †will deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is ‖ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they are not changed and they ‖ They are divided their mouth butter their heart war †or cast thâ— affairs on the Lord who gave thee * not suffer the rightâ—ous to be for ever moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the silent Dove afar off †had him in their power * gapes after me ‖ my observers gape daily †In the Lord his word will I boast * deprave ‖ According to their iniquity abjection shall be to them or they shall be cast away †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the vagrancy Chald. ‖ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †In God his word will I glory in the Lord his word will I glory See note c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ performeth for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ he hath put to shame †so the Chald. †I lie or my soul I lie among lions the sons of men are set on fire their teeth * prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 2 Chron. 30.19 Ezr. 7.10 Psal 10.17 ‖ I will awake the morning †Sky or thy glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on the earth Your hands or you with your hands frame violence * from the belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the wisard that useth incantations ‖ Thou wilt break 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grinders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * They shall melt as waters go from themselves he shall direct his arrows see note on Psa 64. a. as if they were â—ut asunder ‖ he shall passaway as the deciduous faln or dead embryon of a woman they shall not †or thorns know the brier * hurry them away as it were alive as it were in fury or so shall rawness so shall anguish know them or affright them ‖ And ו †fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * L. 3. c. 2. p. 113. A. P. 114. â— Ib. A. 116. A. P. 114. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉