O Gracious Father I have no other sanctuary but thee I will make all speed to implore thy mercy my condition is most sad and deplored the wide and squalid desert in which now I am is the liveliest emblem of it O that thou wilt please to succour and relieve me 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Paraphrase 2. To restore me to that dignity and comfort of serving thee in the Sanctuary where the Cherubims spreading abroad their wings for a covering are a signal emblem of thy presence 3. Because thy loving kindness is better than life my lips shall praise thee Paraphrase 3. That mercy of thine which gives a value to life it self and without which that which is most pretious and desirable is nothing worth For this I that have so often tasted and so know the value of it shall be for ever obliged to magnify thy blessed name 4. Thus will I bless thee while I live I will lift up my hands in thy name Paraphrase 4. And this will I do constantly and continually to the end of my life and in the experience of thy past mercies make my humblest addresses to thee for all that I can want for the future 5. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips Paraphrase 5. And thus by thy great mercy shall my life be divided betwixt imploring thy aids and receiving abundant satisfaction to all my wants and paying my chearfullest acknowledgments to so liberal a donor 6. When I remember thee in my bed and meditate on thee in the night watches Paraphrase 6. And for this beside the offerings of the day frequently repeated the several divisions or watches or hours of the very night shall afford me fit seasons when after a little repose and sleep I frequently rouse my self and divert to that more divine and chearful imployment the meditation of thy manifold mercies toward me 7. Because thou hast been my help therefore in the shadow of thy wings will I rejoyce Paraphrase 7. And thus conclude to my own unspeakable comfort and thy honour that that God which hath thus constantly relieved and supported me will for ever continue his watchful providence over me from which as I receive all security so I am in all reason to return him continual praise 8. My soul followeth hard after thee thy right hand upholdeth me Paraphrase 8. As I have cordially adhered to my obedience and faithful performance of all duty to thee so hast thou with thine especial care and providence supported me in all my distresses 9. But those that seek my soul to destroy it shall go into the lower parts of the earth Paraphrase 9. As for my enemies that pursue me with mortal hatred and desire to take away my life they themselves shall fall into the destruction they designed to me 10. They shall fall by the sword they shall be a portion for Foxes Paraphrase 10. They pursue me to death as hunters do their game and they shall fall by the sword and be devoured by those wild beasts that others hunt and pursue or they shall be driven to desolate places as the most noxious beasts the foxes and wolves are when they are hunted and pursued 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped Paraphrase 11. Mean while I shall have all cause to bless and magnifie the name of God and not I only but every truly pious man who as he swears by the name of God so is most strictly careful to perform his oaths whereas on the other side all false perjurious men shall be destroyed Annotations on Psal LXIII V. 1. Longeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere used in the Bible 't is here by the Chaldee paraphrastically rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desireth by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intuitus est expectavit expecteth The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum The fullest rendring of it may be had from the Arabick use of it among whom saith Golius 't is used not only for the dimness of the eyes which the Arabick Grammarians especially interpret of one born blind but also for faintness so when Kamus explains it by changing of colour mutabit colorem and abiit vel defecit intellectus his understanding was gone or failed both which change of colour and failing of understanding are tokens of faintness and being in ill condition for want of due nourishment And so it will here most fitly be rendred with analogy to the thirsting of the soul foregoing my flesh fainteth in a dry and thirsty land c. But from that other signification of blindness or dimness it may also here be taken according to that translations use mentioned by Alzamach-shari of being in a maze erring so as not to know whither to go or what to do The Jewish Arab here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of changing colour growing wan as also of great anguish being sick at heart V. 2. Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness is evidently used for the Ark or Sanctuary 1 King 8.8 compared with a Chron. v. 9. And therefore the thing so vehemently here desired by David is to see and serve God in the Sanctuary And the same is the importance of seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy strength and glory for so both those words are used for the Ark Psal 78.61 he delivered his strength into captivity and his glory into the enemies hand V. 10. Fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluxit effusus est signifies in Hiphil they shall cause to be poured out or shall poure out The word is ordinarily applied to water 2 Sam. 14.14 Lam. 3.49 But here by the immediate mention of the sword it is restrained to the effusion of blood and being in the third person plural in the active sense it is after the Hebrew idiome to be interpreted in the passive sense they shall poure out by the hand of the sword i. e. they shall be poured out by the sword the hand of the sword being no more than the edge of the sword As for that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may possibly be rendred the portion of foxes they shall be i. e. they shall be that which so frequently befalls foxes viz. hated and pursued and destroyed that which befalls that subtle and noxious creature shall befall them to perish by their wickedness or they shall be in the same condition with them driven forth into desolate places such as foxes use to walk in so Lam. v. 18. the mountain of Zion is laid desolate the foxes walk on it so Jarchi here
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
mercies and ascribing the glory to thee this also was fulfilled in Christ in the Apostles preaching his resurrection in all their assemblies and magnifying God for it See Acts 2.47 after this manner 23. Ye that fear the Lord praise him all ye the seed of Jacob glorifie him and fear him all ye the seed of Israel Paraphrase 23. O bless and praise the name of our gratious Lord all ye that profess to be his servants all ye whom he hath thus taken to himself to be his peculiar people and shewed such marvellous works of mercy among you let this be a perpetual obligation to you to magnifie him and perform all faithful obedience to him for ever Of this as it respects Christ see St. Peters Sermon Acts 3.26 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Paraphrase 24. Because he is faithful and constantly ready to hear and answer the petitions of them that are brought to the lowest condition and instantly answers them with timely relief and never finally casts out or rejects their supplications How this was fulfilled in Christ see Heb. v. 7. 25. My praise shall be of thee in the great congregation I will pay my vows before them that fear him Paraphrase 25. From these gratious revelations of thy self unto me shall I fetch abundant matter of praise and thanksgiving when I come to thy holy assembly and there will I constantly offer those sacrifices which I now devote and consecrate unto thee that all thy faithful servants may joyn with me in this duty This had its completion in Christ in respect of the commemorative Eucharistical oblations offered up daily in the Church in remembrance of Christs death and resurrection 26. The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Paraphrase 26. As remembring what certain returns thou makest to the prayers of the distressed supplyest all their wants givest them matter of thanksgiving whosoever make their addresses to thee and comfortest and revivest them with durable refreshments when their condition is most disconsolate and destitute This is also fulfilled in the Evangelizing and comforting of the poor humble Christian and in the Eucharistical spiritual food and the vital effects thereof of which Sacramentally and by faith they are made partakers 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before thee Paraphrase 27. These miracles of thy mercy shall be recounted through all the world and bring in many spiritual subjects to thy Kingdom to serve and adore thee This also was most eminently completed in the effects of the resurrection of Christ that mighty work of Gods power and mercy and fidelity when the Apostles preaching of it to all the world brought in such multitudes of proselytes to Christ 28. For the Kingdom is the Lords and he is the governor among the nations Paraphrase 28. Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee so all subjection and faithful uniform obedience is most due unto thee This also was an effect of the promulgation of the resurrection of Christ 29. All they that be fat on earth shall eat and worship all they that go down into the dust shall bow before him and none can keep alive his own soul 30. A seed shall serve him it shall be accounted to the Lord for a generation 31. They shall come and declare his righteousness unto a people that shall be born that he hath done this Paraphrase 29 30 31. And all this for the confirmation of all sorts of men in Gods service 1. Of those that enjoy prosperity in this world as knowing that they have received it from God 2. Of those that dye and live not themselves to see thy wonderful work yet shall their posterity behold and adore thee for it or all mortal men shall confess that all life and preservation and deliverance is from God and so they and their posterity shall betake themselves to thy service How this is fulfilled in Christ see note n. And so all successions of men shall declare to their follower◠those that are not yet born to those that shall come after them how richly God hath performed all his promised mercies and how seasonably and miraculously at this time of greatest need he hath granted me his protection and deliverance Annotations on Psal XXII Tit. Aijeleth For the meaning of the title of this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII may first be considered which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pro susceptione matutina for the morning help This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help But that is a very remote conjecture the words having no affinity in sound or writing It is more probable that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur strength which is made use of for the aid and relief of others as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength hasten unto my help they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it in the notion of relief and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 107.17 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them the Latine suscepit and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped or strengthened and then joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning with it as denoting the hast or earliness of the help they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for morning or speedy or early help From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength the Chaldee also paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a strong or powerful oblation perpetual for the morning perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ramme such as were usually offered in sacrifice pitching on the notion of oblation But the notion which the antient fathers and from thence the interlinear and most modern translations have pitcht on is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind so Prov. v. 19. in the form wherein here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart or stagg Psal 42.2 Gen. 49.21 Psal 18.34 Cant. 2.7 And this beast being generally taken notice of for swiftness of foot as in that Psal 18.34 thou hast made my feet like binds feeds in respect
man whom thou choosest and causest to approach unto thee that he may dwell in thy courts we shall be satisfied with the goodness of thy house even of thy holy Temple Paraphrase 4. This is a most blessed condition to be in the number of those to whom thou art pleased to afford that confidence of presenting their prayers unto thee and to permit them to come to that place where thou art gratiously pleased to exhibit thy presence and there to be partakers of all the joyes which are consequent hereto the offering up prayers receiving most gratious answers from God and returning him praises for them This indeed is a blessed and heavenly portion sufficient to satisfie any man 5. By terrible things in righteousness wilt thou answer us O God of our salvation who art the confidence of all the ends of the earth and of them that are afar off upon the sea Paraphrase 5. And thus art thou pleased to deal with us to afford us infinite mercy marvellous exceeding great dignations and thereby to demonstrate thy self to be our only Saviour and Redeemer and not of us only but of all the men of the world of those that inhabit the remotest Islands there is none to be relyed on for any relief but only thou 6. Which by his strength setteth fast the mountains being girded with power Paraphrase 6. Thy strength it is O thou mighty God by which only the stablest and firmest parts of the world have their whole stability 7. Which stillest the noise of the seas the noise of their waves and the tumult of the people Paraphrase 7. 'T is thou only that canst restrain the roaring waves and surges of the sea from being very hurtful and mischievous and so in like manner a mad tumultuous and rebellious people none can restrain or return to their obedience but only thou And thus thou hast now been pleased to do 8. They also that dwell in the uttermost parts of the earth are afraid of thy tokens thou makest the outgoings of the morning and evening to rejoyce Paraphrase 8. The illustrious acts of thy providence are such in dissipating the machinations of wicked men and protecting supporting and delivering those that adhere and keep close to thee that they extort dread and joy awe and thanksgiving acknowledgment of thy justice and mercy from all even the most barbarous men in the world 9. Thou visitest the earth and waterest it thou greatly inrichest it with the rivers of God which is full of water thou preparest them corn when thou hast so provided for it Paraphrase 9. Thy gracious providence is discernible as in the dearths and famines so in restoring fruitfulness to the land a work of Gods special care and favour in opening the clouds of heaven to water and refresh and inrich the parched earth and give it all that plenty those clouds being as it were Gods store-house and that very richly replenished and the earth so placed by Gods wisdom in the creation that they should be ready to answer and satisfie all the wants thereof whensoever God should see fit to distil and rain them down upon it 10. Thou waterest the ridges thereof abundantly thou settlest the furrows thereof thou makest it soft with showers thou blessest the springing thereof Paraphrase 10. And indeed by the seasonable dispensing of this it is that the ground is prepared to send forth increase when the corn is sowed in it and by the same again whereby it prospers and thrives after it is come up 11. Thou crounest the year with thy goodness and thy paths drop fatness Paraphrase 11. Thy bounty it is by which all the fruits of the seasons of the year are afforded us so plenteously The clouds from the rain whereof all this plenty proceeds are by thy special direction and providence appointed so to do 12. They drop on the pastures of the wilderness and the little hills rejoyce on every side Paraphrase 12. They distill and fall on the dry and desert places and by that supply the lesser hills which are at the foot of the greater become extremely fruitful 13. The pastures are clothed with flocks the valleys also are covered over with corn they shout for joy they all sing Paraphrase 13. And so all fertility both of the flocks and grain comes down as a gift of thine a bountiful largess from thy treasury for which thou art for ever to be magnified Annotations on Psal LXV V. 1. Waiteth From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence which being applied to man toward God generally signifies a quiet relyance and dependance on him And thus the Interlinear rendreth here tibi silentium laus silence to thee is praise and the Chaldee accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before thee praise is reputed as silence It would rather be silence as praise And that thus it should signifie here the context enclines being a solemn acknowledgment of his readiness to relieve all that come to and wait and depend on him And if that be it then the only question is whether being joyn'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise it be to be rendred without or with a copulative There is no copulative in the Hebrew and therefore literally it will thus be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence to thee i. e. A quiet waiting or depending on thee is praise But it is so ordinary in the Psalms to omit and yet understand the copulative and that there will be no reason to doubt but that so it may be here also To thee silence and praise O God i. e. To thee belongeth or is due each of these But the Jewish Arab renders it praise becometh thee O God and Abu Walid To thee is praise befitting becomming due convenient for thee referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like or agreeable and in this rendring all the antients save only the Chaldee agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay the LXXII praise becometh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is decent for thee the Syriack agrees to thee the Arabick and so the rest V. 5. Terrible things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit reveritus est signifies sometimes terrible sometimes wonderful things any thing that exceeds either in greatness or quality In the latter we have it Deut. 10.21 speaking of God he is thy praise and he is thy God that hath done for thee these great and terrible things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong things saith the Targum great exceeding wonderful things and those acts of mercy and not of justice or punishment and so here it appears to signifie being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering us or granting us in answer to our prayers so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to answer a request to hear a prayer and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
affairs and shut up from the conversation of men And in proportion with these they that are dead and laid in their graves are here said to be free i. e. removed from all the affairs and conversation of the World even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the commandments say the Jews of them that are dead Nidda fol. 76. Thus is death described Job 3. by lying still and quiet and at rest v. 13. in desolate places v. 14. where the wicked cease from troubling and the weary be at rest v. 17. where the prisoners rest together and hear not the voice of the oppressor v. 18. and where the servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here free from his master v. 19. In this verse there seems to be a gradation To be slain is more than to dye to be in the grave more than either but to dye by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut off by excision not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of blessing to be utterly forgot and have no share in the world to come which they say every Israelite hath is the utmost pitch of misery V. 10. Dead That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the dead those that lye in the grave there can be no question The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carcasses that are putrified in the dust So Isa 26.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not rise is but the interpretation of what went before they are dead they shall not live and so v. 19. the earth shall cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead bodies So Prov. 21.16 the man that wandreth from the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the dead the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sons of the earth The same word is elsewhere used for gyants Gen. 14.5 and Isa 17.5 which makes it probable that the word comes from a notion of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ordinarily taken notice of by Lexicographers who generally take it for healing and curing such as may be common to these two so distant derivatives dead men and gyants The gyants we know are in most languages exprest by phrases taken from the bottom or bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrae filii born from or sons of the earth and just so the Chaldee even now rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't was used for dead bodies Prov. 21.16 which gives us reason to resolve that the Radix originally signified something pertaining to the lower parts of the earth and so 't will be fitly communicated to these two which in the notion of healing it will not be And to this accords a notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews for metals minerals gold silver coral c. which are digged out of the earth and from the very bottom of the Sea the abysse which is very agreeable to both these notions of the word the dead being there laid and disposed of after their departure out of this world their bodies in the grave and their animal Souls in Scheol the state of separation not otherwise capable of being described but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing the abyss or deep and the gyants by their great strength and exercise of it in invading and oppressing others and by being of uncertain originals phansied to have received their birth from some subterranean powers and so called by that title The LXXII deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale render it here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians and the Latine medici but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong men or Gyants V. 18. Acquaintance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was darkned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here an obscure dark place an hole or hiding-place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place or hole to my acquaintance signifies the lying hid and sculking of friends hiding themselves for fear they should be seen by him and called to help him The Jewish Arab reads And mine Acquaintance are become as darkness The Eighty Ninth Psalm MAschil of Ethan the Ezrahite Paraphrase The 89 Psalm is a commemoration of the mercies performed and promised to be continued to David and his posterity to the end of the world but now in the time of some great affliction on Prince and People probably in the captivity v. 38. c. see note i. seemingly interrupted by their sins and their breach of Covenant with God together with an hearty prayer for the return of them The Author of it is not known It was set to the tune of a Song of Ethan the son of Zerah called Maschil see note on Psalm 88. b. 1. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulness to all generations Paraphrase 1. The mercies of our God in making such gracious and glorious promises to his people and his exact fidelity in performing them is so great that it exacts all our lauds and most magnificent commemorations thereby to proclaim and divulge them to all posterity 2. For I have said Mercy shall be built up for ever thy faithfulness shalt thou establish in the very heavens Paraphrase 2. God hath promised abundant kindness and mercy and that to endure to us to all our posterities and so I am most confident he will perform make good by his continual faithfulness from his seat of mercy and of justice what he hath thus promised us 3. I have made a Covenant with my chosen I have sworn unto David my servant Paraphrase 3. This promise of his was most solemnly made by way of a sworn Covenant stricken with David whom he chose to be King over his people when he rejected and removed Saul 4. Thy seed will I establish for ever and build up thy throne to all generations Selah Paraphrase 4. And the sum of his Covenant was not only that he should be King over his people but that this dignity should be continued to his posterity for many generations and that in some degree though with great disturbances which their sins should bring upon them as long as this Nation should continue and that toward the time of the destruction thereof the Messias should be born of this very race of David and erect a spiritual Kingdom in the hearts of all faithful men the only true genuine posterity of Abraham and David which should undoubtedly endure to the end of the world 5. And the heavens shall praise thy wonders O Lord thy faithfulness also in the congregation of the Saints Paraphrase 5. This is a most glorious Covenant of transcendent and wonderful mercies which as thou hast made so thou shalt exactly perform to us the glories thereof shall be admired and celebrated by all the Angels in heaven when they are met together for the praising and
helper of my salvation i. e. he which helps and rescues or delivers me Or else taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rock in the notion of strength as oft 't is used it is then as the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of my redemption i. e. he from whose strength all my deliverance proceeds The Syriack expression of it is most facile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my most potent deliverer V. 49. Former From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head or beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must signify primitive or primordial and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old or primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning From the importance of this word St. Augustine argues that this Prophecy was to be fulfilled in the Christians in respect of whom the time when the promise was made viz. David's age might be truly called tempus antiquum the antient time But it must be considered that not at the time of the completion but at the time of writing these words by the Psalmist it was an antient time and that indeed proves that this Psalm was penned long after Davids time probably under the Captivity to which all this complaint from v. 38. doth evidently belong Meanwhile it cannot be denied what that Father conceived that the full completion of that promise to David was reserved to the days of the Messiah V. 51. Footsteps From the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heel many other acceptions there are of the word first for paths or ways or actions Psal 77.19 Secondly for the end of any thing Psal 119.33 Thirdly for a reward Psal 19.11 there rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commutation by the LXXII Besides these there is a notion of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel in Syriack and Chaldee for delaying or deteining Job 37.4 and from thence the Chaldee here rightly deduces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slowness of the footsteps of the feet of thy Messiah or Anointed And that may most reasonably be pitcht on as the true importance of the word which by the dagesch in ק appears to be deduced from the verb in Piel and then that will be the denotation of the sort of the reproaches of their Atheistical enemies that the promises the Jews so firmly depended on had now failed them their Messias whom they expected to rescue and redeem them out of their captivity had now deceived them So saith Kimchi the delays of the Messiah the discourse saith he being of those who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will never come A style taken up in the times of the Gospel against the Christians by the scoffing Gnosticks Where is the promise of his coming and he is slack in coming in opposition to which the Apostles tell them that he will come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not tarry Heb 10.37.37 2 Pet. 3.9 the Lord is not slack concerning his promise as some men count slackness The End of the THIRD BOOK THE FOURTH BOOK OF PSALMS The Ninetieth PSALM A Prayer of Moses the Man of God Paraphrase The Ninetieth being the first of the Fourth Book of the Collection of Psalms is a complaint of the afflictions and shortness of life together with a prayer for the return of mercy composed either by Moses that eminent Prophet which in Gods stead governed the people of Israel and conducted them out of Egypt or else as in his person by some other with reflexion on those times wherein Moses lived when the children of Israel in the Wilderness were sorely afflicted and great multitudes of them untimely cut off for their provocations 1. Lord thou hast been our dwelling-place in all generations Paraphrase 1. Blessed Lord we have never had any helper but thee any other to whom we might resort for aid and relief from time to time Thou hast been our only protector and defender O do not now forsake and destroy us utterly 2. Before the mountains were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God Paraphrase 2. Before any part of this world was formed by thee thou hadst an infinite incomprehensible being a power by which this whole Orb wherein we move was at first created and thou remainest immutably the same almighty power and so shalt do to the end of the world O let us thine afflicted creatures receive at this time the benefits and auspicious effects of this thy both power and mercy 3. Thou turnest man to destruction and sayest Return ye children of men Paraphrase 3. Thou art the great Ruler and most just Disposer of all events when those whom thou of thine infinite power and goodness didst create fell off and made defection from thee 't was then just with thee to punish them for their sins and return them back to the earth that lowest and vilest condition from which man was first brought forth by thy creative power This was the sentence against Adam and thus thou art at this time justly provoked to deal with great multitudes of us 4. For a thousand years in thy sight are but as yesterday when it is past and as a watch in the night Paraphrase 4. And if in the old world such as had thus offended were permitted some of them even Adam himself to whose sin death was awarded by God to live near a thousand years after it yet alas what is that compared with thy infinity Thou art without all beginning O blessed Lord most absolutely eternal a thousand years being considered in thy duration are but as a drop spilt and lost in the Ocean no more than the shortest time among men but a day and that past and gone or but the sixth part of that the space of four hours in the night see note on Psal 130. b. which is insensibly past over in sleep 5. Thou carriest them away as with a flood they are as a sleep in the morning they are as grass which groweth up 6. In the morning it flourisheth and groweth up in the evening it is cut down and withereth Paraphrase 5 6. As for us men we are naturally frail and short-lived our whole age is instantly at an end by the course of nature But then when thy wrath also breaks forth against us death comes as a torrent and sweeps us away in the midst of our strength our life then is but as a dream when one awakes out of sleep but a phansie at first and that soon vanisht whilst we live we do but seem to live and straight death comes and that phasm vanishes Our condition here is no more stable and durable than that of the flower or grass of the field which when it flourishes most is subject
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
for it eternal felicity in another world which though a gift of God's free bounty shall then be dispersed with respect to the performances of this kind see Matt. 25.34 c. And another is presently bestowed here wealth and honour and a most flourishing condition in this world is very frequently the visible and discernible and when not so yet the secret unobservable reward of this one sort of piety being promised to it more peculiarly than to â—ny other good works Deut. 26.11.13 Psal 41.2.37.26 Prov. 11.24 25 26 27.13.22.14.21.19.17.22.9.28.27 Mar. 10.30 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish Paraphrase 10. To conclude the felicities of piety even in this life are such as are matter of real envy and trouble and indignation to the wicked who cannot chuse but see it and secretly confess it and repine and malign and be disquieted at it whilst themselves be they never so intent and industrious in the getting and keeping of worldly wealth do yet sensibly decay and grow hinderly all their designs and indirect methods of thriving are curst and blasted and pursued with a continual improsperousness yield them no kind of fruit in this world yet cost them full dear in another Annotations on Psal CXII V. 8. See his desire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see in composition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his distressers or oppressors hath been already explained Note on Psal 44. c. in reference to David at that time 'T is used again Psal 59.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall let me see or look on mine enemies and Psal 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine eye hath lookt on mine enemies and mine ear hath heard of them that rise up against me i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the ruine So Psal 118.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall look upon my haters the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall behold my enemies i. e. having God for my auxiliary I shall without fear look on them Here it is applied more generally to all pious men and must still be rendred shall behold or look upon his oppressors or distressers the meaning still being proportionable he shall behold them securely confidently look in their faces as we say as being now no longer under their power being freed from their tyranny and pressures The Chaldee which rendred it Psal 44. by seeing revenge here change it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from his distress V. 10. Melt away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or melt being joyned with seeing grieving and gnashing with the teeth expressions of the wicked man's envy may be thought to belong to the same matter consuming or melting away with grief But the word signifying any kind of melting consumption or dissolution outward of the estate as well as inward of the mind that particularly which is caused by putrefaction that may as probably be the notion of it here and so it best agrees with that which follows the desire of the wicked shall perish Whilst pious men thrive and prosper wicked men decay consume melt away and all their covetousness worldly-mindedness earnest pursuit of wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire imports comes to nought and perisheth The Syriack therefore for melting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be taken away or destroyed The Hundred and Thirteenth PSALM Praise ye the Lord. The hundred and thirteenth is a thankfull commemoration of the glory and condescensions of God and the great and signal works of his providence to the most afflicted abject creatures never more discernible than in the work of redemption and from the matter of it was by the Hebrews styled as the two former Hallelujah See note a on Psal 106. and 111. 1. PRaise O ye servants of the Lord praise the name of the Lord. Paraphrase 1. All faithfull servants of God are most nearly concerned and obliged chearfully to celebrate and commemorate the great and glorious and gracious works of God 2. Blessed be the name of the Lord from this time forth for evermore Paraphrase 2. To him therefore be all possible praise and glory ascribed both now and to all eternity 3. From the rising of the Sun to the going down of the same the Lord's name is to be praised Paraphrase 3. From one end of the heathen world unto the other see Mal. 1.11 his mercies and goodness to mankind especially that great Evangelical mercy the gift of Christ shall be solemnly proclaimed and promulgated 4. The Lord is high above all nations and his glory above the heavens Paraphrase 4. The power and dominion of God is paramount the greatest Empires in the world are all subordinate to him He is the one supreme Lord over all the world and not onely of this one people which is called by his name And though the highest heavens be the special place of his mansion yet his glory is infinitely greater than to be incircled or comprehended by them 5. Who is like unto the Lord our God who dwelleth on high 6. Who humbleth himself to behold the things that are in heaven and in the earth Paraphrase 5 6. And above all other ways of expression herein is he most incomparable that sitting in the highest heavens in the greatest majesty he is pleased to descend to this low state of ours to visit us here below in the greatest humility not onely by overseeing overruling and governing the affairs of this lower world but by assumption of our flesh pitching his tent among us and so corporally visiting us in the incarnation of the Son of God 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghill 8. That he may set him with princes even with the princes of his people 9. He maketh the barren woman to keep house to be a joyfull mother of children Praise ye the Lord. Paraphrase 7 8 9. And as this God of heaven hath been pleased thus to descend and humble himself to us so is he graciously pleased to exalt those that are humbled and from the lowest pitch of worldly vileness and desolation to advance sometimes to the highest dignities even to that of the royal throne 1 Sam. 2.8 at other times to dispense other seasonable mercies children to the barren Sarah and Hannah aâ—d many the like but especially the gift of grace and of more grace to the humble the glad tidings of the Gospel to the poor For which we are all obliged to pay him our Hallelujahs Annotations on Psal CXIII V. 5. Dwelleth on high The Syntaxis in this place is very poetical and a very discernible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged to be in
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
Annotations on Psal CXXXV V. 14. Judge The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies frequently not onely to judge or give sentence of punishment but to contend in judicature and that again not onely as an accuser or Plaintiff in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it for suing 1 Cor. 6.1 but also as Defendant or Advocate and so 't is to plead or take ones part and patronize his cause and so to bring sentence of mulct or punishment against the adversary In this notion of defending or pleading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used see Psal 7.8.10.18.26.1.35.24.43.1.72.4 And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also so Gen. 30.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath judged me saith Rachel and heard my voice i. e. taken my part given me a son whose name therefore she called Dan a word from this theme So Deut. 32.36 whence this whole verse is verbatim taken In like manner the nouns both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing are not so fitly rendred doing judgment as pleading a cause So Psal 140.12 I know that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will plead the cause of the afflicted and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right of the poor And so Psal 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast pleaded my right and my cause to which is there added thou sattest in the throne judging right not as the same again but differing from it as the part of a Judge doth from that of an Advocate the Psalmist there signifying that God had taken both parts first contended for him then judged the controversie on his side defended him and so pleaded his cause and overthrown his enemies which was the passing of right judgment for him for that seems to be the full importance of that Verse And so we know our Saviour is both our Advocate and our Judge and herein our happiness consists that he which is our Judge is our Advocate also Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve and then 't is duly rendred will repent himself or else from another if not contrary notion of the same word for taking comfort and so by the LXXII 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be comforted and so by the Syriack takes comfort but by the Latin deprecabitur This rendring of the Latin as it may seem to be an imitation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not in the notion of being comforted but intreated and so to be in a passive though unusual sense deprecabitur shall be deprecated yet doth it well sort with the former notion that of repenting for so God is said to doe when he is intreated for his people and removes their punishments from them So the Jewish Arab understood it who renders it will spare or pardon his servants And to this notion of repenting the context both here and Deut. 32.36 where we have the same words inclines it viz. God's repenting himself of his anger of which we often reade i. e. returning to mercy and favour toward those with whom he was formerly displeased and so the whole verse shall signifie God's returning from punishing to assisting and taking the part of his people and that the Chaldee hath of all others best exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall return in mercies or compassions toward his just servants And then pleading for and such returning do perfectly accord V. 17. Neither is there any breath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a nose is unquestionable and that it so signifies here is first the affirmation of the Chaldee who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrils and so of the Arabick also which thus interprets it and transcribes the following verse also from Psal 115. and herein recedes from the LXXII contrary to their use And secondly when 't is considered that here it comes in conjunction with mouths and eyes and ears there will be less doubt of this rendring And thirdly when 't is evident the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal 115. and there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose to them or they have a nose and they smell not there will remain no question but so it is to be rendred here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose i. e. a nose they have they have no breath in their nostrils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no peculiarity to signifie the mouth in distinction from the nose their no breath being fairly equivalent to no smelling no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell The Hundred and Thirty Sixth PSALM The hundred thirty sixth is the magnifying of God's continual mercies in the exercise of his power in the creation of the world redemption and preservation and advancement of his people and is one of them which is intitled Hallelujah which probably it had in the front though now it be placed in the close of the former Psalm both in the Hebrew and Chaldee and is by the Jews called the great Thanksgiving 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. Let the whole world in a most solemn humble devout manner acknowledge the great bounty and liberality of God and the continual exercises of his mercy which is not nor ever shall be at an end but is constantly made good unto his servants in all the motions of their lives 2. O give thanks unto the God of Gods for his mercy endureth for ever 3. O give thanks unto the Lord of Lords for his mercy endureth for ever Paraphrase 2 3. Let them adore and worship and praise him with all possible expressions of veneration and admiration as the onely and supreme Governour of the whole world infinitely above all the heathen most adored deities and above the greatest potentates on earth and withall as a most gracious Father of infinite never-failing mercies toward those that adhere to him 4. To him who alone doeth great wonders for his mercy endureth for ever Paraphrase 4. There is nothing so difficult which he is not able to bring to pass all nature is subject to his power as it is not to any other whose essence and power both are finite and limited and overruled by him and this power of his most signally exercised for the supporting and assisting of his servants 5. To him that by wisedom made the heavens for his mercy endureth for ever Paraphrase 5. A work of that power it was by which he at first created the upper part of the world the body of the heavens and air and in the fabrick thereof was infinite wisedom exprest as well as power yea and infinite mercy also to us men for whose uses and benefit that stately fabrick
the mode of an earnest petitioner that waits and never means to move till his requests are granted And thou O Lord answerably wilt be pleased I doubt not to make the same speed to receive that address of mine to hearken to and grant my prayer 4. For thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Paraphrase 4. Of this I have full confidence when I consider how impossible 't is for thee to favour Rebellion or any sort of wickedness such as mine enemies now practice against me that is the part of false and Idol Gods i. e. of Devils or to abett or indeed endure or not oppose them that design so great a wickedness A stranger if he undertake not some degree of Proselytisme if he renounce not his Idolatry is not permitted to abide or sojourn or even to be a slave among thy people How much less then shall any wicked man be endured in thy presence 5. The foolish shall not stand in thy sight thou hatest all workers of iniquity Paraphrase 5. The mad folly and presumption of these vainglorious vaunters of their own worth and excellencies thou dost abhor even to behold art so far from allowing or favouring the boasts or enterprises of such that thou dost hate them perfectly and so dost thou all others whatsoever their language is whose actions of uniforme obedience do not approve them to thee 6. Thou shalt destroy them that speak leasing the Lord shall abhor the bloody and deceitful man Paraphrase 6. Thy Justice and patronage of the innocent ingage thee to destroy the false and treacherous which under fair pretenses maketh the foulest evils He whole double property it is to be made up of mercy and fidelity utterly detests that falseness and treachery which is designed to the oppressing and shedding the blood of the guiltless 7. But as for me I will come into thy house in the multitude of thy mercy in thy fear will I worship toward thy holy Temple Paraphrase 7. This therefore must ingage me by way of just return to thy free and undeserved mercies and the great and continual succession of them in all my times of need to make my frequent visits to that place where thou art pleased to praesent into thy self I mean the Tabernacle with the Ark of the Testimony in it And therein as in the Court and Palace of thy Sacred Majesty to prostrate my soul before thee with all possible humility care and reverence 8. Lead me O Lord in thy righteousness because of my enemies make thy way strait before my face Paraphrase 8. And it shall be a special part of my request unto thee O Lord that by the conduct of thy grace I may be directed and assisted in keeping strictly and close to all thy commands that those that hate me most and observe me most diligently on purpose to get some advantage against me may find nothing to quarrel or accuse in me To which end Lord do thou give me a clear sight of my duty and incline my heart to walk exactly and so acceptably before thee 9. For there is no faithfulness in their mouth their inward part is very wickedness their throat is an open sepulchre they flatter with their tongue Paraphrase 9. This I am most neerly concerned in having so malitious treacherous eyes upon me enemies that will not spare to forge falsities against me that in their hearts meditate nothing but mischief and when they open their mouths 't is as when a Grave is digged or a pit laid open or as when the state of the dead is said to gape only to swallow up and devour the most innocent their tongues when they are softest and most flattering are full of all kind of deceit 10. Destroy thou them O God let them fall by their own counsels cast them out in the multitude of their transgressions for they have rebelled against thee Paraphrase 10. This I am confident thou wilt not suffer to go unpunished even in this life Their own malitious projects shall betray and ruine themselves instead of prospering against me the more their designs of mischief are the more multiplyed are their rebellions against God and thereby will he be certainly provoked to eject and cradicate them 11. But let all those that put their trust in thee rejoyce let them ever shout for joy because thou defendest them let them also that love thy name be joyful in thee Paraphrase 11. On the other side all such as rely on God that do their duty with faithfulness and resort to his safeguard for their protection shall never want cause of joy and exultation his providence shall signally watch over them and his presence secure them And as love is a delightful affection and never suffers them that are possest with it to be sad in the presence and mutual Returns of the beloved so in a most eminent manner the lovers of God whose hearts are fixt on him and their greatest pleasures placed in injoying the constant pledges of his love shall never want matter of the most exuberant joy so good a God will never fail to give them whatsoever they desire 12. For thou Lord wilt bless the righteous with favour wilt thou compass him as with a shield Paraphrase 12. For thy promises O God have obliged thee to prosper the righteous to reward and crown his fidelity to thee with thy special kindness toward him and then how can he want any other shield or protection that hath the guard of thy favour under which to secure himself Annotations on Psal V. Tit. Nehiloth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this one time found in the whole Bible we can but divine at the signification of it having no certain guide to rely on for it Lexicographers say 't is an eminent Musical Instrument and the word being of affinity both with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torrent or running river and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bee it is by some deemed to have the name from the one or the other as imitating the murmurs of either of them Some have derived it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit and then it must signifie a hollow wind-instrument Thus indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a pipe or flute or timbrel and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play on a pipe c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in this sense The regular way of deriving it and that which is allowed by Lexicographers is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres fuit baereditate aut successione accepit and is oft rendered by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividing or distributing into parts but most frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succeeding to by inheritance And in this notion it may possibly signifie a song or hymn divided to be sung in parts as in Quires
the Champion of the Philistims and in the Prophetical mystical sense his more admirable mercy to men in exalting our humane nature above all the creatures in the world which was eminently compleated in our Saviours assumption of our flesh and ascending to and reigning in heaven in it This Psalm he committed to the Prefect of his Musick to be sung or plaid 1. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory above the heavens Paraphrase 1. O thou Lord Creator and sole Governour of heaven and earth which hast pleased to be known to us men in a peculiar relation of care and special kindness to instruct and reveal the knowledge of thy will to us How art thou to be admired and praised and magnified by men and angels and by all both in heaven and earth whose superlative greatness and super-eminent Majesty is infinitely exalted above all the most glorious creatures This is most true of thee in thy divine invisible nature true also in thy strange vouchsafements to me at this time but above all is most admirable matter of observation and acknowledgment to us vile sinners if considered in the great mystery of our redemption the descension first and then exaltation of our Saviour to which this Psalm is distinctly applied Matth. 21.16 1 Cor. 15.27 and Heb. 2.6 7 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightst still the enemy and the avenger Paraphrase 2. It is thy blessed and gracious will to give strength to me a Child as it were to subdue this proud Gyant and in him to discomfit the host of the Philistims As in the oeconomy of the world thou wert pleased to chuse us men which are poor mean impotent creatures to be principal instruments of thy service and glory to acknowledge thy power and magnifie thee in all thy glorious attributes and to that end to send thine eternal Son out of thine own bosom to reduce us when we were fallen and call us to this dignity of thy servants which mercy thou hast not vouchsafed to those which are much higher than we the Angels those glorious creatures who when by pride they fell were never restored by thee And in like manner among us men thou art pleased to make choice of the meanest and lowest the most humble-spirited persons and oft-times very children in age to sing Hosannahs to the Son of David See Matth. 21.16 and noted to acknowledge and promulgate thy Majesty and might when the great and wise being oft also the proudest men of the world such were the Jewish Rulers and Pharisees in Christs time are not thus chosen or honoured by thee And this hast thou done on most wise and glorious designs that they whose pride makes them resist and despise thee and thy precepts may be thus visibly punisht finding themselves despised and rejected by thee and above all the Devil that proud and rebellious enemy of God and goodness is by this means subdued and brought down first cast out of a great part of his kingdom in mens hearts none but the proud obdurate sinner being left to him and at last utterly confounded and destroyed 1 Cor. 15.27 3. When I consider the heavens the work of thy fingers the Moon and the Stars which thou hast ordained Paraphrase 3. When I look up and behold those glorious Creatures the Heavens and the innumerable hosts of Angels which behold thy face and attend thee there the first fruits of thy creation and in the outworks the visible parts of those Heavens observe those radiant beauties the Sun Moon and Stars all much more excellent Creatures than are any here below set each of them in their sphere by thine eternal decree on purpose to wait on and minister to us 4. What is man that thou art mindful of him and the son of man that thou visitest him Paraphrase 4. It is in my thoughts a miracle of super-abundant mercy to poor miserable mankind that was at first formed out of the vilest materials the dust of the earth and is still of a very frail infirm mortal condition that thou shouldest thus vouchsafe to advance and dignifie and take care of it above thy whole creation And for me particularly at this time a youth of a mean parentage and the most despicable of all my brethren 't is admirable thou shouldst inable me to do so great a service for thy people But above all this is eminently applyable to Christ that mean despicable son of man scorn'd and scourg'd and crucified yet not forsaken by God or left in the grave but exalted by a glorious resurrection Heb. 2.6 9. 5. For thou hast made him a little lower than the Angels and crowned him with glory and honour Paraphrase 5. Thou hast at first created man in a lower condition than that of the Angels yet hast abundantly recompensed that lowliness of his present state whilst he lives here those glorious Spirits minister to him and at length he is assumed to participation of their glory Nay our humane nature by being assumed by Christ is thereby extolled above all Angels And for me at this time thou hast advanced me to the imployment of an Angel by thy chastising and subduing this vaunting Champion by my hands And in the diviner sense Christ the Son of God being for a while humbled to our flesh and for the space of three and thirty years submitted to a lower condition than that of Angels is yet by this diminution exalted by suffering in our flesh on earth advanced to the greatest dignities in Heaven made supreme Ruler and Judge of Men and Angels Heb. 2.7 6. Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet 7. All sheep and oxen yea and the beasts of the field 8. The fowls of the air and fish of the sea and whatsoever passeth through the paths of the seas Paraphrase 6 7 8. This vile clod of earth man thou didst at first invest with a sovereign power over all inferiour sublunary creatures Gen. 1.26 28. all beasts and fowls and fishes and plants to be commanded and injoyed by him And in the like manner thou hast given me power over the chief of these over the Lion and the Bear 1 Sam. 17.36 and over this gyantly Philistim And in the mystery thou hast given to Christ a man on earth a power over all these inferiour creatures for them all to be absolutely subject to all his commands to still the sea remove mountains c. and so likewise the victory over all his enemies over men and devils and over death it self and in thy time this victory shall be so compleated that there shall be nothing left of opposition to his Kingdom and absolute Sovereignty which shall not be wholly subdued unto him See Heb. 2.8 and 1 Cor. 15.27 9. O Lord our Lord how
this it remains that we return to that which was first said that the difficulties of this kind are inexplicable And this may stop though not satisfie our curiosities V. 3. When I consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because and so in the rest of the Antient Interpreters this being the most frequent use of it Yet 't is certain the Hebrew particle hath four significations and in one of them denotes a condition and is best rendred If and also time and is fully rendred when So Gen. iv 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou tillest the ground and so 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house for which 1 Chron. 17.1 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render as i. e. when he sate And thus the context inclines it here When I consider What is Man i. e. I have then by that consideration all reason to cry out by way of admiration What is man And thus the Jewish Arabick Translation renders it When I see the heavens c. I say What is Man The Ninth PSALM TO the chief Musitian upon Muth-Labben A Psalm of David Paraphrase The ninth Psalm is a solemn thanksgiving for Gods deliverances and by the Title may be thought to reflect on the death of Goliah of Gath the great Champion of the Philistims vanquisht and killed by David but the Psalm made some space afterwards when the Ark was placed in Sion and the Philistims were utterly destroyed v. 6. and yet in some other time of distress v. 13. and of absence from Sion v. 14. and committed to the prefect of his Musick 1. I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Paraphrase 1. O Lord of all power and mercy which art pleased to interpose thy omnipotence for me and thereby to inable thy feeble servant to pass through many great difficulties I do with all the devotion of my soul acknowledge and proclaim this and all other thy great mercies 2. I will be glad and rejoyce in thee I will sing praises to thy name O thou most Highest Paraphrase 2. This is matter of infinite joy and transporting delight unto me without the least reflection on my self who am meer nothing to magnifie thy sublime and most powerful Majesty and attribute all my successes unto thee 3. When mine enemies are turned back they shall fall and perish at thy presence Paraphrase 3. By thee are our enemies put to flight and flying they meet with gall-traps in their way and so are lamed overtaken and killed in the pursuit This befell the Philistims on the discomfiture of their proud Champion 1 Sam. xvii 51 52. And to thee only is it to be ascrib'd 't is thy Majesty that hath done the whole work intirely for us thou foughtest against them and thereby they were thus worsted and put to flight and destroyed 4. For thou hast maintained my right and my cause thou sattest in the Throne judging right Paraphrase 4. When in the duel between that Champion and me and so in many other battels with my Enemies the cause was committed to thy sacred judgment thou wert pleased to take my part to defend me and to judge on my side and with perfect justice to plead and decide the controversie betwixt us give the victory to thy servant 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever and ever Paraphrase 5. By the death of the impious profane Goliah the Philistims Champion thou hast put their whole host to flight and made this victory a foundation of utter extirpation to that Nation of the Philistims 6. O thou enemy destructions are come to a perpetual end and thou hast destroyed Cities the memorial is perished with them Paraphrase 6. They are now finally destroyed their Cities rased to the ground and unless it be in the stories of their ruine no remainders of them discernable and all this must be attributed to thee O Lord. 7. But the Lord shall indure for ever he hath prepared his throne for judgment Paraphrase 7. A signal evidence of thy power and immutability of thy sitting in heaven as on a Throne or Tribunal of judicature 8. And he shall judge the world in righteousness he shall minister judgment to the people in uprightness Paraphrase 8. From whence thou shalt from time to time dispense and administer and dispose of all things here below with all exact justice and uprightness 9. The Lord also will be a sure refuge for the oppressed in times of trouble Paraphrase 9. And this as to the punishing of the proud obdurate oppressor so to the seasonable support of all that are not able to relieve themselves when their tribulations and so their exigences are greatest then have they in thee a sure sanctuary to which they may opportunely resort and be confident to receive relief from thee 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Paraphrase 10. And accordingly all that know any thing of Religion that have either learnt from others or experimented in themselves these thy faithful all-righteous dispensations in the oeconomy of the World those glories of thine resulting from the conjuncture of all thy attributes of power and justice and wisdom and mercy c. will thereby be firmly grounded in their trusts and reliances on thee without applying themselves to any of the sinful aids and policies of the World for succour laying this up for an anchor of hope that God never forsook or failed any pious man in his distress that by prayer and faith made his humble and constant applications to him 11. Sing praises to the Lord which dwelleth in Sion declare among the people his doings Paraphrase 11. Let us therefore all joyn in magnifying the power and mercy of God and to that end assemble to the Sanctuary where he is pleased to presentiate himself giving all men knowledge of the wonderful acts he hath wrought for us 12. When he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble Paraphrase 12. The Blood of humble pious helpless men that is shed by oppressors hath a cry that goes up to heaven Gen. 4.19 and is most pretious with God he will never suffer it to go unpunisht but will act severe revenges for it pursue and find out the guilty persons and pour his plagues upon them 13. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death Paraphrase 13. On these grounds I continue to
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer the Latine deprecationem and so the Arabick and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cry and so the not despising or abhorring or casting ouâ— will best agree with it and the subsequents also when I cryed unto him he heard And so the word will well enough bear from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak as that is here applyed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of whom the wise man saith the poor man speaketh supplications V. 2â— Keep alive Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he hath not quickened his soul the LXXII and Syriack Latine Arabick Aethiopick render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my soul lives to him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and then joyning the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the foeminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the soul of the wicked he shall not enliven do evidence our vulgar reading of the Hebrew to be that which they then used and so the LXXII to have mis-read it The literal meaning of it is somewhat difficult Castelliâ—'s conjecture is not unfit to be taken notice of who joyns it with that which follows thus and he that hath not quickened his soul i. e. who is dead his seed shall serve him Eorum progonies quorum vita non perdurat cum colont the pâ—â—gony of them whose life continues not shall serve or worship And thus may the ellipsis be well enough supplied and with as little violence as any other way Yet because both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the singular not plural number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seed without any affix of any number must agree with those it will be more reasonable to change his plural eorum and quorum into ejus and cujus and then reteining that his way of interpretation the rendring will be literally this and for him who doth not enliven his soul i. e. who dies his seed or posterity shall serve him i. e. God This may have a commodious meaning in respect of David himself that when he is dead and so can praise God no longer himself for these his mercies yet his posterity shall praise God for them and by that ingagement be moved to undertake and adhere to his service But in respect of Christ the completion is more signal that though he dye yet he should have a numerous posterity and those begotten as it were by his blood-shedding as Isa 53.10 when he hath made his soul an offering for sin he shall see his seed and this seed of his shall serve him viz. the multitude of Christians that adore the crucified Saviour of whom it very agreeably follows that they shall be accounted to the Lord for a generation being the men that make up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future age as Christianity is called of which Christ is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father in the LXXII their rendring of Isa 9.6 If this be not the meaning of the place then taking the words by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and enlivens not his own soul must probably be thus supplied as our English hath it and none can keep or more literally to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath kept alive his own soul i. e. in relation to David 't is God that hath delivered and preserved him and none else could have done it being destitute of all worldly aides and the same by way of pious aphorisme is appliable to all others all deliverance from the least to the greatest streight or danger is totally to be imputed to God But most eminently and signally to Christ who being dead in the flesh was quickened by the spirit being put to that shameful death of Crucifixion in his humane nature was raised again by the power of his divine nature and in that was founded the propagation of the Christian Religion as the interpretation of that which follows His seed shall serve him and be numbred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accounted to God for a generation V. 31. That he hath done this Where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that or because he hath done it the Chaldee renders paraphrastically and in sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracles which he hath wrought The LXXII applying it to the people that should be born reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Lord hath made and so the Latine and Aethiopick and the Syriack also save that they read it in the future That which is most exact and according to the letter will be to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he hath wrought it by it meaning the righteousness praecedent so Castâ—llio renders it ut exponant quâ— sit usus justitiâ— that they may shew what righteousness he hath wrâ—ghâ— by righteousness meaning either fidelity and perâ—ce of promise or more fitly in the sacred notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benâ—gnâ—y or beneficence The Twenty Third PSALM A Psalm of David Paraphrase The Twenty Third Psalm was composed by David and is a most passionate expression of Gods abundant care and providence toward all those that faithfully depend on him And hath its most eminent completion in Christ the great shepheard and Bishop of our souls of whom that this Psalm is a Prophecy see Maximus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. β. and l. 2.55 c. 1. The Lord is my shepherd I shall not want Paraphrase 1. The Lord my God is to me and all that diligently wait on him as a Pastor is to his flock of sheep though it be in a wilderness he is able to provide for me I shall not be left destitute 2. He maketh me to ly down in green pastures he leadeth me beside the still waters Paraphrase 2. He provideth abundantly both for my food and refreshment 3. He restoreth my soul he leadeth â—he in the paths of righteousness for his names sake Paraphrase 3. He revives and refreshes and comforts me by his spirit affords me a full and plenteous baite and thereby enables me for the hardship of a journey as he did Elias 1 King 19.8 and then leads me forth in the even paths of pious duties gently and carefully as I am able to goe by this means directing me to that true felicity even of this life the exercising my self and guiding my steps by his excellent laws and rules of living and this out of his free mercy to me the greatest and most valuable that any mortal is capable of 4. Yea though I walk through the valley of the shaddow of death I will fear no evil for thou art with me thy rod and thy staffe they comfort me Paraphrase 4. And though this course should engage me
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
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
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.
instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
5. Commit thy way unto the Lord trust also in him and he shall bring it to pass Paraphrase 5. Whatever thou wantest or desirest leave it to God make all thy applications to him and depend on him that he will either give thee in kind what thou desirest or by aequivalence somewhat that is better for thee 6. And he shall bring forth thy righteousness as the light and thy judgment as the noon-day Paraphrase 6. And what slanders or calumnies soever others shall lay upon thee God will in his time by his own ways vindicate thine integrity 7. Rest in the Lord and wait patiently for him fret not thy self because of him who prospereth in his way because of the man who bringeth wicked devices to pass Paraphrase 7. Never think fit to repine or complain or murmur at Gods oeconomy to object if it be but in thy heart against the prosperity of wicked men and the strange successfulness of their ungodly designs much less be instigated by these considerations to imitate them have patience a while and thou shalt see much of Gods wisdom and justice and even of mercy in this dispensation of his 8. Cease from anger and forsake wrath fret not thy self in any wise to do evil Paraphrase 8. Such as may reasonably supersede all thy displeasure and dislikes and secure thee from so envying their lot as to think fit to imitate them 9. For evil doers shall be cut off but those that waite upon the Lord those shall inherit the earth Paraphrase 9. For the general common end of wicked doers is untimely excision signal punishment even in this life and that certainly attended with the miseries of another life whereas the lot of pious men that adhere and keep fast to God is generally length of days and prosperity in this world and if that fail an abundant compensation of bliss in another world 10. For yet a little while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be Paraphrase 10. Those that now prosper most and are lookt on as favoured by providence above others shall after a small space be as remarkable for Gods judgments and vengeance even eradication of them and their posterities 11. But the meek shall inherit the earth and shall delight themselves in the abundance of peace Paraphrase 11. When the patient waiters on God that will not enterprise any unlawful course to deliver themselves from any pressure by some good motion of the divine providence are returned to the most prosperous condition to abundance of all felicity in this life 12. The wicked plotteth against the just and gnasheth upon him with his teeth Paraphrase 12. Atheistical wicked men are bitterly displeased at the righteous and lay designs of treachery and mischief against such 13. The Lord shall laugh at him for he seeth that his day is coming Paraphrase 13. But God dissipates their projects frustrates and disappoints them by bringing his vengeance upon them 14. The wicked have drawn out the sword and have bent their bow to cast down the poor and needy and to slay such as be of upright conversation 15. Their sword shall turn into their heart and their bowes shall be broken Paraphrase 14 15. When ungodly men have made all their cruellest preparations for the oppressing all that are weaker or more conscientious then them selves and think they have great advantages on their side by reason of their strength and policy and forwardness to adventure on any thing be it never so unlawful especially when 't is against those that want strength make not use of secular wisdom and abhor the admitting of any unlawful means for the preserving of themselves it is very observable how against all humane likelyhood God converts their projects into their own ruine and secures good men from the evils that were designed against them 16. A little that a righteous man hath is better than the riches of many wicked Paraphrase 16. And therefore as there is an emptiness and want of satisfaction in al wealth that is ill gotten so there is also such a curse and blast attending it that the meanest pittance well acquired is much to be preferred in these as in many other respects before all the possessions of all the wicked men in the world 17. For the armes of the wicked shall be broken but the Lord upholdeth the righteous Paraphrase 17. For as God is in justice ingaged to subdue the power and blast the prosperity of wicked men so hath he by his gracious promise obliged himself to support the pious man and either to deliver him out of his pressures or to uphold him under them 18. The Lord knoweth the dayes of the upright and their inheritance shall be for ever Paraphrase 18. The actions of good men are seen and laid up and will not fail of being rewarded by God not only with the comforts of this life continued to them and theirs but especially with the greatest and most valuable rewards a never-failing possession in heaven secured to them 19. They shall not be ashamed in the evil times and in the days of famine they shall be satisfied Paraphrase 19. In times of adversity persecution and distress they shall be richly provided for and even when others want they shall have a competency as long as they rely on God he will not fail them nor destitute them 20. But the wicked shall perish and the enemies of the Lord shall be as the fat of Lambs they shall consume into smoak shall they consume away Paraphrase 20. But refractory men opposers of the wayes of God shall be used as Gods sacrifices slain in the midst of their prosperity burnt to ashes and consumed into smoak they shall finally and utterly be destroyed 21. The wicked borroweth and payeth not again but the righteous sheweth mercy and giveth Paraphrase 21. There is great difference in the actions of pious and wicked men and such as one would think should much tend to the inriching the wicked and impoverishing the pious The former parts with nothing neither gives nor lends but on the contrary borrows as much as he can and never thinks of repaying but the latter is so far from such injustice that he abounds in all works of charity and mercy and never expects the least return for it Or the wicked is generally in a broken indigent necessitous condition is forced to borrow and is not able to repay and so incurs the miseries of a wretched debtor Mat. 18.34 but the righteous is so far from this estate that he is able to lend and and give to others 22. For such as be blessed of him shall inherit the earth and they that be cursed of him shall be cut off Paraphrase 22. And the reason is clear God hath the disposing and distributing of the things of this world and he hath promised his blessing to the pious and just and charitable and denounced curses
otherwise they should rejoyce over me when my foot slippeth they magnifie themselves against me Paraphrase 16. To thee therefore I make my petition that thou wilt not leave me to mine enemies will to rejoyce and triumph over me as they are very forward to do and to make their boasts what victories they have obtained over me if at any time any the least evil befalls me 17. For I am ready to halt and my sorrow is continually before me Paraphrase 17. And now indeed this is my condition for I am in continual danger and expectation of ruine if thou be not pleased to support me 18. For I will declare mine iniquity I will i be sorry for my sin Paraphrase 18. And I must acknowledge and confess that they are my many grievous transgressions which have brought this anxiety upon me given me reason continually to fear lest by them I have forfeited thy protection and then there is nothing but ruine to be expected 19. But mine enemies are lively and they are strong and they that hate me wrongfully are multiplyed Paraphrase 19. And to this my fear agrees the prosperity of my unjust and causeless enemies who live and increase in strength their forces are daily multiplyed And this may well mind me of the increase of my sins to which this is imputable for otherwise I am sure I have not provoked them by any injury done to them only my sins against thee have thus strengthened them 20. They also that render evil for good are mine adversaries because I follow the thing that good is Paraphrase 20. To them I have done nothing but good and yet they persecute me and make these unkind returns for all my kindness having no other matter of quarrel to me but my doing that which is just and good and never wronging them how much soever I am wronged by them 21. Forsake me not O Lord O my God be not far from me Paraphrase 21. O God of power do not thou leave me to their malice O Father of mercy and that to me thy sinful servant let not my sins remove thee from me 22. Make haste to help me O Lord my salvation Paraphrase 22. O thou whose title it is to save and deliver those that are in the greatest danger and even on sinners to have mercy and rescue them from the due reward of their sins and hast to me made most gratious promises of this kind I beseech thee no longer to defer but in my greatest extremity relieve me opportunely and speedily Annotations on Psal XXXVIII Tit. To bring to remembrance It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of this Psalm signifies Some of the Hebrews apply it to their Musick but give no clear account of their reasons or meaning herein That which seems most probable is that as the meat-offering Levit. 2.2.9.16 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial an offering of sweet savour to God and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial Lev. 24.7 or rather as Gods remembring any man is his relieving and helping him so a prayer to God in time of distress may fitly be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause remembrance Thus this Psalmist elsewhere prayes Lord remember David and â—la his troubles Psal 132.1 and remember O Lord thy tender mercies Psal 25.6 Remember thy congregation Psal 74.2 and many the like And accordingly this Psalm and the seventieth which have this title are most earnest prayers for relief There Make hast O God to deliver me make hast make hast to help me O Lord c. and here O Lord rebuke me not c. in the beginning and forsake me not O Lord O my God be not far from me make hast to help me O Lord my salvation in the end What the distress was that caused so passionate a prayer for relief will be hard to define Particularly The outside of the words and expressions signifies a sharp and noysome disease And 't is not improbable that David should have his part in that kind of affliction who had so large a portion of other sorts or that since his persecutions have furnished the Church with so many excellent pieces of devotion his bodily afflictions should proportionably do so to especially since we see King Hezekiah both in his sickness and his recovery making attempts of this kind But 't is also possible that Davids other distresses of which we have more certain evidence in his story his persecutions under Saul and from his own Son Absalom might by a Psalmist in Poetick style be thus resembled and compared with the sorest and most noisome diseases And therefore I deemed it more safe to set the paraphrase with this latitude of signification applying the words to his streights in general store of which it is certain he had rather then to confine them to noisome diseases which we read not that he was visited with at any time V. 2. Stick From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit are two words in this v. 2. distinguishable by the nouns to which they are applyed The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to arrows signifies going down i. e. entring deep into the flesh The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine and Syriack and Arabick infixae sunt mihi are fastened in me which is but a natural consequent of entring deep and so is set to paraphrase it The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to hand signifies to come down or descend with some weight to fall upon him This the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remained and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did rest as if they read it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmasti saith the Latine thou hast confirmed thy hand upon me i. e. let it fall hard upon me the Arabick rightly express their meaning thy hand is become hard upon me and so this is a good paraphrastical explication of it V. 5. Wounds From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit sociatus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bruise from any blow because the blood or matur associates and gathers together in that place it signifies also a boyle or aposteme Here 't is in the former sense as caused by a blow or stroke and figuratively signifies any effect of Gods wrath or displeasure and it is said to putrifie and to stink for so the blood and humors thus congregated and standing still do putrifie immediately and will be noisome if they be not drawn out The LXXII therefore fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vibices such as come from blowes but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boiles in the other notion of it and so I suppose the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puduit pudefecit because such bruised parts look black and blew and are matter of shame
many shall see it and fear and shall trust in the Lord. Paraphrase 3. Thus hath he given me abundant matter of praise and thanksgiving unto his blessed name who hath thus magnified his mercy to me And this dealing of his with me may well allure all men to the consideration of it and thereby to the performing of all faithful obedience and placing their full trust and adherence on him 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies Paraphrase 4. There being no such happy man as he that relyes not on any wit or aid or strength of man but reposeth his full trust in God and on that security never applyes himself to the practises of atheistical insolent deceitful men in hope to gain any thing by such arts as these 5. Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more than can be numbred Paraphrase 5. O thou God of power and fatherly goodness toward me thou hast abounded to me in thy rich mercies thy works and thy counsels of grace to us are wonderful and inexpressible I would fain make some acknowledgment thereof to thee but they surpass my arithmetick to recite much more to make a just valuation of them 6. Sacrifice and offering thou didst not desire mine eare hast thou opened Burnt-offering and sacrifice thou hast not required Paraphrase 6. Above all is that admirable work of thy mercy in giving the Messias In stead of the legal sacrifices of all sorts which were but shadows of this great evangelical mercy thou hast decreed that thine eternal Son shall assume our humane nature and therein abundantly fulfil all that which the sacrifices and oblations did faintly prefigure and thereby take away sin which the legal observances were not able to do 7. Then said I Lo I come in the volume of the Book it is written of me Paraphrase 7.8 At this coming of the Messias therefore the ordinances of Mosaical sacrifices shall be abolished and the eternal Son of God shall agree and contract with his Father to perform that perfect obedience to his laws and to offer up himself such a divine and spotless sacrifice for the sins of the whole world as shall most effectually tend to the working an expiation for sin and bringing men to the performance of holy sincere obedience to God thus visibly exemplified to them by Christ and consequently to salvation And upon this intuition he shall most gladly and with all delight and joy set about the whole will and counsel of God and go through the office assigned him very chearfully and heartily Another sense of the words as understood of David himself see in note d. 8. I delight to do thy will O my God yea thy law is within my heart 9. I have preach't righteousness in the great congregation loe I have not refrained my lips O Lord thou knowest Paraphrase 9. I will proclaim this and all other thy works of evangelical infinite mercy before all that acknowledge and profess thy service my tongue shall never be confined or silent in this matter any more than as thou knowest hitherto it hath been 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy righteousness and thy truth from the great congregation Paraphrase 10. This goodness of thine this performance of all thy rich promises this work of redemption and spiritual deliverance is too great to be meditated on in silence 't is fit to be proclaimed aloud to be promulgated to all men in the world 11. Withhold not thou thy tender mercies from me O Lord let thy loving-kindness and thy truth continually preserve me Paraphrase Be thou therefore pleased not to be confined or restrained in thy bowels toward me at this time but shew forth thy compassions to me Thou art good and gratious and faithfully performest all that thou ever promisest O let thy promised mercy be continually made good to me for my deliverance from all dangers 12. For innumerable evils have compassed me about mine iniquities have taken hold upon me that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Paraphrase 12. And this most seasonably at this time now that I am surrounded with so many dangers now that the punishments which my sins have most justly deserved my multiplyed crying innumerable sins have so violently seized upon me cast me into a black and comfortless condition 13. Be pleased O Lord to deliver me O God make hast to help me Paraphrase 13. O blessed Lord let it be thy good pleasure to afford me speedy deliverance out of it 14. Let them be ashamed and confounded together that seek after my soul to destroy it let them be driven backward and put to shame that wish me evil Paraphrase 14. Let not them prosper and succeed in their attempts that design to take away my life or do me any other mischief but do thou please to discomfit and disappoint them all And this I am confident thou wilt do 15. Let them be desolate for a reward of their shame that say unto me Aha Aha Paraphrase 15. And reward their abominable actions with confusion and desolation that triumph over me in my distress and scoffe at my placing my affiance and trust in God 16. Let all those that seek thee rejoyce and be glad in thee Let such as love thy salvation say continually The Lord be magnified Paraphrase 16. By this means shall all pious men that place their trust in thee and depend onely on thy aids and rescue be incouraged for ever in their hopes and adherence on thee and praise and magnifie thy mercies and applaud thee for them 17. But I am poor and needy yet the Lord thinketh upon me Thou art my help and my deliverer make no tarrying O my God Paraphrase 17. How low soever my condition is my comfort is that God hath a fatherly care of me On thee O Lord is all my trust whether for deliverance or relief O defer not the interposition of thy hand but hasten speedily to my succour Annotations on Psal XL. V. 2. Horrible pit From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personnit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a noise or loud sounding and being applied to a pit is a resounding pit or a pit of sounding it signifies the depth and watryness of it from the conjunction of which proceeds a profound noise or sound when a stone or any such thing is thrown into it Thus the Chaldee understand it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a tumultuous noise The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
hidden and the Latine pro arcanis and the rest of the antient Interpreters take the same course the Chaldee referring it to Coreh and those that were hidden i. e. swallowed up by the earth with him whilst these sons of Coreh escaped as if the mention of the sons of Coreh in the title by whom this song was to be sung referred the whole Psalm to that story Accordingly verse 2. when the Hebrew reads Though the earth be removed they paraphrase it When our Fathers were changed from the earth V. 5. Right early What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to and how 't is to be rendred is not agreed on by Interpreters 'T is ordinarily joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is then to be rendred with it in or at the mornings appearing And this will certainly be the sense of it if we compare it with other places where the same phrase is used as Ex. 14.27 the sea returned to his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning we render when the morning appeared LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward day So Judg. 19.26 we read in the dawning of the day the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63 at the appearing of the evening or at eventide and Deut. 23.12 When evening cometh on or looketh toward And being here spoken of Gods aids afforded to his people it may either allude to that deliverance Exod. 14.27 where at the appearing of the morning the sea returned for the drowning of the Aegyptians or else be a proverbial speech for an opportune and seasonable deliverance because that then afforded to the Israelites was such as in the mount it shall be seen is proverbially used in this sense Aben Ezra seems to like the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day i. e. as oft as the morn appears and so the Jewish Arab Interpreter according to the return or course of the day daily But the Syriack according to the notion of it in those other places Exod. 14. c. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning and so the Chaldee by their paraphrase the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season appear to have understood it and so Kimchi at the approach of the morning of deliverance after the night of affliction Which well accordeth with the style of S. Paul Rom. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night is gone over or past and the day approacheth meaning the night of persecution and the day of relief or rescue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their deliverance v. 11. The copies of the LXXII vary in this place some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine seem to have read and render mane diluâ—ulo in the morning at the dawning of light and perhaps our English from thence have their right early but the Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his countenance But indeed neither of these seem to be their original reading but a third composed between both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his countenance in the morning as rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially in the morning by this means probably applying it to God that he would help her by his countenance or by looking upon her but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here we have and therefore the rendring will still be most proper at the mornings appearing or when the morning appeareth V. 9. Chariot From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel and by Synecdoche a Chariot Num. 7. and Gen 46. But it signifies also a shield or buckler as being round also and so 't is rendred by the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields And so it is most probable being joyned here with how and spear weapons of war the military Chariots which alone can be thought to be respected here being constantly exprest by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Forty Seventh PSALM TO the chief Musitian A Psalm for the sons of Coreh Paraphrase The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy exprest remarkably to the Jews in subduing the heathen nations about them but mystically to the Christian Church in bringing the Potentates of the world to be members of it It was committed to the Praefect of the Musick to be sung by the posterity of Coreh and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem 1. O clap your hands all ye people shout unto God with the voice of trumpet Paraphrase 1. Let all the servants of God praise and magnifie him recount his acts of power and mercy afforded to us solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees 2. For the Lord most high is terrible he is a great King over all the earth Paraphrase 2. For the God of Israel is the only powerful God most formidable to all his and his Churches enemies the only Ruler of all the world 3. He shall subdue the people under us and the nations under our feet Paraphrase 3. It hath been his immediate and peculiar work to subject the Canaanites and the rest of the seven nations and give us possession of their lands and to suppress the Philistims and the other adjoyning nations also 4. He shall chuse our inheritance for us the excellency of Jacob whom he loved Selah Paraphrase 4. It hath been his free act of mercy grace and goodness to seek out and espy Ezek. 20.6 for us of the seed of Jacob so rich a portion and withal to afford us the benefit of his sanctuary that excellence of our strength Ezek. 24.21 and herein to advance us above all other people of the world out of his meer love and favour to us 5. God is gone up with a shout the Lord with the sound of a trumpet Paraphrase 5. He hath a peculiar presence in that place where his people assemble to his service And so the serving him there is another matter of triumphant joy to the pious man the shout and the trumpet call men together thither and so attend that as they do the triumphs of a conqueror 6. Sing praises to God sing praises sing praises to our King sing praises Paraphrase 6. Let us therefore all joyn in the continual magnifying of him as of our God which hath chosen us to himself and as of our King that hath most prosperously fought all our battels
hath promised the most perfect defence and safety to them that in obedience to him resort to Jerusalem to worship and leave no number of men at home to defend their country from invasions But both the Jewish-Arab Interpreter and Abu-Walid by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth will have here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noblest of men and chief of them And so also Aben Ezra and Kimchi and so the word is used Hos 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her shields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her great men say the Chaldee and we rightly render it her Rulers And so here though the Chaldee render it literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields yet the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Latine doth not rightly render territoria the territories of the earth it signifies the dominions or powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or principality from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold to possess and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land are God's not as the Latine dii fortes terrae the strong Gods of the land sure it should be Dei answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the mighty of the land are God's in the sense as Rev. 11.15 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdoms of the world became our Lords i. e. were converted to Christ see note on Rev. 11. f. And then as there it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he i. e. God or Christ shall reign for ever and ever so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he i. e. God is highly exalted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural as the LXXII and Latine and others from thence but as the Chaldee and Syriack in the singular God is exalted as ver 8. God reigneth over the heathen and ver 7. God is the King of all the earth God being then said to be exalted and to reign when men come in to acknowledge and obey him And this will be most fully understood in the prophetical meaning of the words as they had a larger completion under Christ at the conversion of the Jews and Gentiles also for that is the assembling both of and to the people of the God of Abraham that Father of the faithful whose mystical or spiritual Children are styled the people of God by way of eminence and the conversion of heathens or incredulous Jews into such is the reigning of God or Christ among them The Forty Eighth PSALM A Song and Psalm for the sons of Corah Paraphrase The forty eighth Psalm is a Hymn in honour of Jerusalem as particularly chosen for the place of Gods worship and so defended by his more immediate care from all hostilities of invading enemies a chearful form of singing lauds to God particularly for that mercy of permitting men to meet in his solemn service and so in the mystical sense an acknowledgment of his glorious mercies afforded to the Church of Christians under the Gospel the greatest dignation in the world It seems to have been composed after some signal defeat of an invading army v. 4. and was appointed to be sung by the posterity of Coreh in the Munday service 1. Great is the Lord and greatly to be praised in the city of our God in the mountain of his holiness Paraphrase 1. The God of Israel is a God of all power and Majesty and so hath illustriously shewed himself to that people which he hath chosen to himself and therefore ought in all reason to be solemnly adored and magnified by all the inhabitants of this land by bringing up their offerings to Jerusalem that place where he hath ordained to be worshipt 2. Beautiful for situation the joy of the whole earth is Mount Sion on the sides of the North the city of the great King Paraphrase 2. The hill of Sion where the Ark is now placed and the service of God is performed is in it self a most pleasant delightful place the situation very advantageous for beauty the most delectable of any in the whole land It is on the North side of Jerusalem and so fenceth it from the most boysterous winds and God the King of all the earth in a most signal manner inhabites and presentiates himself there And so in the mystical sense the being a member of the Church of Christ is in many regards a delightful state much more prizable by any rational considering man than all the pleasures and advantages of sin 't is a guard from the fiercest temptations and hath the blessing and gratious presence of God always adjoyned to it 3. God is known in her palaces for a refuge Paraphrase 3. Here in this fort of Sion this high and fair building is the solemn residence of the Ark of the Covenant and so of God himself who it to be worshipt and consulted there and from thence gives relief to all that address themselves to him there 4. For lo the Kings were assembled they passed by together Paraphrase 4. Of this we have had a late eminent experience For when the Kings of the heathens round about us confederated and joyned both their counsels and forces against the people of God in fine they departed without any attempt See note on Psal 42. c. 5. They saw it and so they marvelled they were troubled and hasted away Paraphrase 5. They soon discerned Gods taking our parts were astonished at it and in great perturbation and disorder fled away seeing the wonders and signs that were wrought by God for us and against them 6. Fear took hold upon them there and pain as of a woman in travel Paraphrase 6. The terrors that vehemently and suddenly surprised them cannot better be exprest than by the pangs and throws of a woman bringing forth 7. Thou breakest the ships of Tarshish with an East wind Paraphrase 5. Thus when thou pleasest thou disappointest the Tyrian merchants when they come home with their lading of gold and silver and other metals as rich as the most prosperous voyage can make them a wind of thy sending shatters their fleet and casts them away and their wealth with them 8. As we have heard so we have seen in the city of the Lord of hosts in the city of our God God will establish it for ever Selah Paraphrase 8. And so in all other things God doth magnifie his power and mercy to his people the promises which he hath made to Abraham are fulfilled on us and so will certainly be performed to all that follow and adhere to the faith of Abraham to the Jewish first and on their defection to the Christian Church to the end of the world 9. We have thought of thy loving kindness O God in the midst of the Temple Paraphrase 9. To thee whensoever we have wanted any thing hath been our constant resort and address we have diligently made our prayers to thee in
thy appointed place of hearing requests and then quietly attending thy time with full confidence of a seasonable audience from thee we have never been disappointed 10. According to thy Name O God so is thy praise unto the ends of the earth Thy right hand is full of righteousness Paraphrase 11. Thy Name is spoken of over all the world and where-ever the mention of it is come men admire and celebrate thy glorious works of mercy to thy people Innumerable are the acts of goodness which have been wrought by thy right hand through the special interposition of thy power for us thy unworthy servants and thereby art thou set out most holy and most renowned in the eyes of all men thy justice and thy mercy being for ever discernible in the exercise of thy power 11. Let mount Sion rejoyce let the daughters of Judah be glad because of thy judgments Paraphrase 11. Let Jerusalem the Metropolis and all the lesser cities of Judah and the people therein joyn all in a festival celebration of thy great and wondrous works of deliverance and all sorts of blessings which God hath afforded them 12. Walk about Sion and go round about her tell the towers thereof Paraphrase 12. There is nothing so deserving our solemnest meditations as this goodness of God unto his people exhibited in his Sanctuary in answer to their prayers A man may very comfortably and profitably spend all his time in contemplation of it walking about the city and seeing whether God have not exactly guarded it not any one tower of it demolisht but especialy considering this his Sanctuary on the hill of Sion surveighing the very external fabrick numbring the towers of it as emblems but very imperfect ones of the lustre and magnificence of that God that inhabits there and from thence signally answers the prayers of his people 13. Mark ye well her bulwarks consider her palaces that ye may tell it to the generations following Paraphrase 13. Spend your time in a diligent consideration of the fortifications and stately lofty buildings thereof survey them severally that ye may be able perfectly to decipher them to posterity and by that imperfect measure think what a powerful and admirable Deity it is that inhabits there and what a glorious Church he will provide himself in the days of the Messias of which this is but a dark feeble adumbration 14. For this God is our God for ever and ever he shall be our guide unto death Paraphrase 14. Let us therefore all praise and magnifie this glorious God of Israel and adhere constantly to him in despite of whatsoever temptations to withdraw us from him and he guided and ruled by him to the end of our lives Annotations on Psalm XLVIII V. 2. Beautiful for situation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair in situation in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or province or tract of ground the Roman LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some other antient Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Apollinaris hath it and as the Latine of that S. Augustine and S. Ambrose read dilatans dilating This latter may not improbably have respect to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual in the Misneh for the boughs or top branches of a tree which some of the Jews also would have take place here as comparing Sion to a beautiful well-spreading tree But the vulgar hath fundatur which though it imperfectly expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it seems rather to respect that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gives us reason to read it otherwise than the ordinary copies now will have it neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Roman nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Kircher but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adjective neuter agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill of Sion for which again the ordinary copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hills That these two errors of the Scribe are thus to be amended appears by the Latine Fundatur mons Sion the mount Sion is founded rooting and founding being so neer in sense that there can be no doubt but they thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of this rendring the account also may most probably be fetcht from the forementioned notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for boughs for though the boughs be contrary to the root and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the well settling of the roots being the cause of the flourishing of the boughs the one may pass for a periphrasis of the other But the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or tract of ground may well be accepted and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more then among us Bellofitum faire in situation And to this also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well accord the situation being not unfitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a denotation of the beauty But of this the Latine fundatur is not expressive Here follows in our reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Latine exultatione But here also 't is not improbable the Copies of the LXXII are corrupt being so easily changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing or a kind of rejoycing of the whole earth as the Syriack as well as the Chaldee literally render And that being admitted the LXXII which are now remote enough will be exactly answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Sion is well rooted or well seated the perfection of beauty Psal 50.2 Lam. 11.15 built very advantagiously in respect of Situation the joy of the whole land so again Jerusalem is stiled Lam. 11.15 the sides literally according to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the North i. e. on the north side of Jerusalem V. 7. Tarsis Of Tarsis what place it is and how variously interpreted by the Antients is set down at large by the learned Bochart whose opinion of it he hath solemnly confirmed viz. that it belonged to Spain neer to Gadir or Gades now softned into Cades and was the same that Authors call Tartessis or Tartessus a most opulent place by the Poets therefore turned into the Elysian fields and by Geographers called Hercules pillars beyond which was no Passing That in this place were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mines of Gold and Silver see Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a city of Tartessia saith he i. e. Tarshis who adds Tinn also in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Strabo both brass and iron of which sorts as also of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he there is neither so much nor so good as yet discovered to be in any part of the earth Hence was i◠that the Phoenicians i. e. the old
Goodness The first verse is very distantly rendred by the LXXII Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O mighty man the benignity of God as the Chaldee rightly render it they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty for wickedness and the Syriack and Latine c. follow them in it To this they seem to have been lead by a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite contrary to mercy by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for impiety mercilessness and also reproach Lev. 20.17 it is a wicked or abominable thing By analogy with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be thought to signifie that which is to the reproach of God as indeed the killing of the Priests was and so not amiss exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the ordinary acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fit for this place where the great mercy and benignity of God and the continuation or constancy thereof in despight of our greatest provocations Gods bounty even to enemies is very fitly opposed to Doegs unprovoked cruelty and impiety V. 4. Deceitful tongue The reading of the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resisted by the context and 't is not improbable to have been the error of some scribe the change being so easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vocative case to which it may be fitly said in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast loved And thus surely the Latine read it who have lingua dolosa in that case but the Syriack took it in that other and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conjunction with the antecedents and deceitful tongues and so the Arabick and Aethiopick also V. 5. Dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally from the Tabernacle not from thy dwelling place and so the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Tabernacle and though the Latine and Syriack and Arabick have added tuo thy yet neither will the Hebrew bear nor do the Chaldee acknowledge it who read by way of paraphrase he shall cause thee to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inhabiting in the place of the Schechina or Tabernacle the place of Gods presence And thus Aben-Ezra expounds the Tabernacle of the place where the Ark was And then the removing from that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit will be best understood of the censure of Excommunication which in the last and highest degree was Schammatha delivering up the offender to the hand of heaven to be cut off himself and his posterity according to that of the Jewish Doctors who assign this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision that he that is guilty of death only himself suffers not his seed but excision reacheth both the sinner himself and his posterity as here it doth The Fifty Third Psalm TO the chief Musitian upon Mahalath Maschil A Psalm of David Paraphrase The fifty third Psalm is very little varied from the Fourteen first composed by David on occasion of the general revolt in Absoloms rebellion but now new set to the tune called Maschil which probably was the cause of the variations and accommodated to some other occasion perhaps the first captivity mentioned v. 6. and committed to the Praefect of his Musick to be sung to a Flute or some other such hollow instrument 1. The fool hath said in his heart There is no God Corrupt are they and have done abominable iniquity there is none that doth good Paraphrase 1. See Psal 14.1 2. God looked down from Heaven upon the children of men to see if there were any that did understand that did seek God Paraphrase 2. See Psal 14.2 3. Every one of them is gone back they are altogether become filthy there is none that doth good no not one Paraphrase 3. See Psal 14.3 4. Have the workers of iniquity no knowledge who eat up my people as they eat bread they have not called upon God Paraphrase 4. See Psal 14.4 5. There were they in great fear where no fear was for God hath scattered the bones of them that incamped against thee thou hast put them to shame because God hath despised them Paraphrase 5. God struck them with a sudden consternation for which there was no visible cause and so they fled and were killed in the flight God being thus pleased signally to interpose his hand for the securing of David and his disappointing and discomfiting his enemies 6. O that the salvation of Israel were come out of Sion When God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Paraphrase 6. See Psal 14.7 Annotations on Psal LIII Tit. Mahalath What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the title of this and the 88 Psalm must be uncertain the word being not elsewhere found 'T is most probably the name of an Instrument on which the Psalm was to be sung and it may fitly be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit or iâ—cidit either from the hollowness of the instrument or farther from the holes cut in it in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used for fistula or tibia a pipe The Fifty Fourth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David when the Ziphims came and said to Saul Doth not David hide himself with us Paraphrase The fifty fourth Psalm was composed by David at a time of his great distress and seasonable deliverance afforded him by God when hiding himself in the wilderness of Ziph 1 Sam. 23.15 and of Maon v. 24. the Ziphites made discovery to Saul v. 19. and he went with forces to seek him v. 25. and compassed him round about v. 26. but was diverted and called home and gave over the pursuit by reason of the Philistims invading his land v. 2â— It was set to the tune of Maschil and committed to the Praefect of the stringed instruments 1. Save me O God by thy name and judge me by thy strength 2. Hear my prayer O God give ear to the words of my mouth Paraphrase 1 2. To thee O Lord I address my self in all humility to thee is my only resort that at this time of distress thou wilt take the care and patronage of me and by thy power and mercy deliver me out of it 3. For strangers are risen up against me and oppressors seek after my soul they have not set God before them Selah Paraphrase 3. For now malitious men have conspired to bring mischief and ruine upon me and by their discoveries excited those who are now hunting me for my life they only consider how they may gratine the King and gain his favour and have no restraint of conscience or piety to repress them from proceeding to the utmost evil 4. Behold God is my helper the Lord is with them that uphold my soul Paraphrase 4. But their malice shall
literally interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or according to their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjection casting or vomiting out shall be to them i. e. they shall as vile persons be rejected and cast out by God And thus the Chaldee appear to have understood it who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be empty or vile and to this best connects that which follows in the verse In thine anger cast down the people The Fifty Seventh PSALM TO the chief Musitian Altaschith Michtam of David when he fled from Saul in the Cave Paraphrase The fifty seventh Psalm was composed by David on occasion of what happened in Sauls pursuing him 1 Sam. 24. when David finding Saul in the Cave might have killed him if he would but spared him and thereby gave him assurance of his friendship and not as he had been calumniated enmity to him It was set to the tune of a former Psalm which began with the words Destroy me not and it is as the former stiled his jewel see note on Psal 16. â— in respect of the greatness of the mercy recounted in it It was committed to the Prefect of his Musick 1. Be merciful unto me O Lord be merciful unto me for my soul trusteth in thee yea in the shaddow of thy wings will I make my refuge untill these calamities be overpast Paraphrase 1. To thee O Lord I make my most affectionate and humble address relying on thee reposing my whole trust in thee neither seeking nor projecting any means of safety to my self save that which consists in thine only aid and protection Be thou mercifully pleased to afford me this at this time and continue it till this persecution be over 2. I will cry unto God most high unto God that performeth all things for me Paraphrase 2. The Lord that hath espoused my cause is a God of might All that I ever received hath been from him my deliverances his immediate vouchsafements to him therefore now do I with all chearful confidence address my supplications 3. He shall send from heaven and save me from the reproach of him that would swallow me up Selah God shall send forth his mercy and his truth Paraphrase 3. When malicious-mindâ—â— men are most bitterly set against me even to devout and destroy me utterly God shall send me relief from his throne by some means which he shall think fittest to chuse for me by his Angels or by his gracious over-ruling providence disappointing those that had these bloody designs against me He hath bound himself by promise and so both his mercy and fidelity are concerned in it and he will make good both unto me 4. My Soul is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Paraphrase 4. My life is in the same danger as if I were incompast with Lions virulent men such as are continually inflaming and inciting Saul to pursue and destroy me never say any thing but with some bloody design of bringing mischief upon me 5. Be thou exalted O God above the heavens let thy glory be above all the earth Paraphrase 5. Lord be thou pleased to rescue me out of this danger and so to magnifie thy own glory over the pride and malice of the greatest men by discomfiting and frustrating the designs of such 6. They have prepared a net for mp steps my soul is bowed down they have digged a pit before me into the midst of which they are fallen themselves Selah Paraphrase 6. They have designed very treacherously against me like fowlers that by digging holes and laying ginâ— or toils in them insnare the simple unwary bird and God hath disappointed them in all their designs brought on them what they had projected against me 7. My heart is fixed O God my heart is fixed I will sing and give praise Paraphrase 7. This is enough to raise and enliven and inspirit any mans heart to praise and magnifie the mercy of so signal a deliverance And as there is nothing so fit so nothing that I shall more readily perform 8. Awake up my glory awake Psaltery and Harp I my self will awake early Paraphrase 8. My tongue see Psal 16. note â— shall begin the hymn and the instruments of Musick shall follow in a chearful and melodious note they shall no longer lie idle when such eminent mercies exact their acknowledgments and my heart whose tribute is most due and every member of my body faculty of my soul and action of my life shall be most diligent in an early payment of it 9. I will praise thee O God among the people I will sing unto thee among the nations Paraphrase 9. My acknowledgment shall not be made to thee in private only but in the midst of the congregation with the greatest solemnity possible calling all others to assist me in so weighty a work 10. For thy mercy is great unto the heavens and thy truth unto the clouds Paraphrase 10. For thou hast in a most eminent manner made good thy great mercy most undeservedly and gratiously promised to me and thereby thy fidelity also 11. Be thou exalted Lord above the heavens let thy glory be above all the earth Paraphrase 11. Lord be thou pleased to rescue me out of this present danger and so to magnifie thy own glory over the pride and malice of the greatest men by disappointing and frustrating their designs against me see v. 5. Annotations on Psalm LVII Tit. Altaschith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdidit is a form of deprecation destroy not It is four times used in the titles of the Psalms in this and the two next succeeding 58. and 59. and 75. This makes the Chaldees gloss improbable viz. that it was composed at a time when he said Destroy me not for that will not fitly be applicable to any much less to all of these 'T is much more probable that as many other titles of the Psalms so this was designed to denote the melody or tune to which it was set the same that had formerly belonged to some Psalm or hymn beginning with those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy not V. 3. The reproach All the Antient Interpreters make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb and so sure it is of the preterperfect tense in Piel and apply it to God that he shall deliver David having shamed or reproached his enemies So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reproached the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shamed or reproached So before them the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar dedit in opprobrium he gave to reproach and accordingly the Arabick and Aethiopick And in all reason â—o we are to render it rather then imagine the prefix â— to be wanting But another rendring the words are also capable of 〈◊〉 〈◊〉
their own absolute impotence to go on to any farther victory unless God who once forsook be now pleased in a special manner to aid them And 't is poetically contriv'd by way of question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall lead me i. e. it is not possible for me by my own strength or with any humane aids whatsoever to enter any one place of strength the Chaldee names Tyre to conquer Idâ—â—â—aâ— unless God interpose in my behalf assist and prosper my attempts It follows therefore v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt not thou O Lord i. e. None can except thou dost Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hast or hadst forsaken us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII qui repâ—listi noâ— say the vulgar thou which formerly hadst cast us off for some â—â—me not complaining that he now doth so that is quite contrary to the drift of the whole Psalm but affirming and concluding from their improsperousness when formerly he did forsake that none can now aid successfully but he And then concluding with confidence of his favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wilt thou not i. e. certainly O Lord thou wilt go out with our hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wilt thou not go forth say the LXXII And so this well accords with the contexture and design of the Psalm to magnifie Gods aids and the consequent thereof all manner of good success and prosperity The Sixty First PSALM TO the chief Musitian upon Neginoth A Psalm of David Paraphrase The sixty First Psalm is made up of Thanksgiving and humble dependance on God for all his mercies It was composed by David and committed to the Prefect of his Musick to be sung to the Harp or Psaltery or other such stringed instrument Psal 4.1 1. Hear my cry O God attend unto my prayer Paraphrase 1. O Gratious God to thee is my only resort in all my distresses be thou pleased to receive and answer my prayers 2. From the end of the earth will I cry unto thee when my heart is overwhelmed lead me to the rock that is higher than I. Paraphrase 2. Though I am driven as far as from Absalom I was fain to fly 2 Sam. 17.22 to the utmost parts of the land beyond Jordan v. 23. how great soever my trouble and streights are yet to thee have I a sure retreat when my condition is at the lowest thou hast a fortress of impregnable safety to which thou wilt be sure to conduct me 3. For thou hast been a shelter for me and a strong Tower from the enemy Paraphrase 3. For thus have I alwayes experimented thy goodness to me when men have assaulted thou hast rescued and secured me 4. I will abide in thy Tabernacle for ever I will trust in the covert of thy wings Selah Paraphrase 4. And that teacheth me the wisdom of this resolution of keeping me constantly under this safeguard and that I may do so of continuing my daily dependance on thee and addresses to thee in that place where thou hast promised to be alwayes present 5. For thou O God hast heard my vows thou hast given me the heritage of those that fear thy name Paraphrase 5. To this none had greater incouragement than I my offerings have always been accepted and my prayers heard by thee This is the priviledge of all thy faithful servants and this thou hast been pleased to afford me 6. Thou wilt prolong the Kings life and his years as many generations Paraphrase 6. Thou shalt bless me with a long and prosperous life and therein make me a type of the Messias whose Kingdom when it commences shall have no end 7. He shall abide before God for ever O prepare mercy and truth which may preserve him Paraphrase 7. Thou shalt never cast me from thy favour as long as I continue my fidelity to thee thy free but promised mercy will not fail to perpetuate my prosperity 8. So will I sing praise to thy name for ever that I may daily perform my vows Paraphrase 8. And this shall oblige me to bless and magnifie thy gracious and glorious Majesty as long as I live to present my daily oblations to thee and yield thee all the obedience of a thankful heart for ever The Sixty Second PSALM TO the chief Musitian to Jeduthun A Psalm of David Paraphrase The Sixty Second Psalm is an Eucharistical hymne composed by David and committed to the Praefect of his Musick to be sung and play'd to by instruments after the manner that Herman and Jeduthun were appointed to do 1 Chron. 16.42 1. Truly my soul waiteth upon God from him cometh my salvation Paraphrase 1. All my defence and relief is from God alone on him will I patiently and chearfully attend for a supply to all my wants 2. He is my rock and my salvation he is my defense I shall not be greatly moved Paraphrase 2. The strength which I have from him gives me security that I shall not be in any great measure deprest by my enemies 3. How long will ye imagine mischief against a man ye shall be slain all the sort of you as a bowing wall and as a tottering sense Paraphrase 3. How vain then are all the attempts of my slanderous violent rebellious subjects which are always raising of stirs and tumults as if all of them combined as one man to take away my life 4. They only consult to cast him down from his excellency they delight in lyes they bless with their mouth but they curse inwardly Selah Paraphrase 4. All their contrivances and consultations are to pull me from the Throne to wrest the regal power out of my hand and this traiterous design they gloss and varnish over with fair flattering language 5. My soul wait thou only upon God for my expectation is from him Paraphrase 5. But I will remit my whole cause to God and attend how he shall please to dispose of me 6. He only is my rock and my salvation he is my defense I shall not be moved Paraphrase 6. Being confident of a certain relief and support from him which will not permit me to be cast down by these men 7. In God is my salvation and my glory the rock of my strength and my refuge is from God Paraphrase 7. On him only I rely for deliverance for exaltation for aid to defend me and for sanctuary when any distress surrounds me 8. Trust in him at all times ye people pour out your heart before him God is a refuge for us Selah Paraphrase 8. And this wil be matter of imitation to all that profess to be his servants to repose all their trust in him to empty themselves of all secular confidences and apply themselves in prayer to him devoutly to beg and confidently to depend on his relief 9. Surely men of low degree are vanity and men of high degree are a lye to be
of promise to me and all thy rich mercies I will in the solemnest manner exalt and praise thy Name O thou great and only God of heaven who hast revealed thy self to thy people 23. My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed Paraphrase 23. And this shall be to me the joyfullest imployment in the world joy to my tongue that is above measure honoured by being the instrument of thy praises and joy to my very life which hath been rescued by thee from such present dangers 24. My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto shame that seek my hurt Paraphrase 24. And therefore being the pleasantest it shall also be the most constant imployment of my life to depraedicate thy mercy and performance of all thy gratious promises who hast secured me and disappointed and frustrated all mine enemies Annotations on Psalm LXXI V. 15. The numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit regularly signifies numbers and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers of them and Symmachus accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how to number The LXXII now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not tradings negotiationes saith the Roman Psaltery But the Latine reading literaturam makes it more probable that the more antient reading of the LXXII was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack retein the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers thereof and is not so well rendred by the Latine Scripturam The elegancy is here observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall number or recount thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know not the number of them they being so numerous that 't is not possible to count them V. 16. I will go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or go in signifies among many other things the administration of any publick office See Numb 27.16 17. where to go out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in before them is to govern the people and so oft elsewhere and so also of more private actions Deut. 28.6 Thou shalt be blest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy going out i. e. in all thy undertakings And thus without the addition of going out it is here used for any action of his life V. 21. Comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversus fuit doth regularly signifie shalt return so all the antient Interpreters seem to understand it and not in the notion of circuivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast returned and comforted say the LXXII and so the Latine reversus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return The Seventy Second PSALM A Psalm for Solomon Paraphrase The seventy second Psalm was composed in contemplation of Solomons succeeding David in the throne and the happy days of his reign and under that type looks forward to the days of the Messias as the Jews themselves apply it see note c. 1. Give the King thy judgments O God and thy righteousness unto the Kings son Paraphrase 1. O Lord I beseech thee to pour out upon Solomon my son who is to succeed me in the throne all the royal virtues and skill in government according to the rule which thou hast prescribed to Kings and all manner of justice and goodness in the admiration of so sublime an office 2. He shall judge thy people with righteousness and thy poor with judgment Paraphrase 2. That so he may manage this power with all indifferency and impartially relieve all that make their appeals to his tribunal 3. The mountains shall bring peace unto the people and the little hills by righteousness Paraphrase 3. And both the higher and lower Judicatures move so regularly that the whole Kingdom may be governed peaceably and justly 4. He shall judge the poor of the people he shall save the children of the needy and break in pieces the oppressor Paraphrase 4. And all innocent persons receive the benefit of his patronage and protection and all injurious invaders of others rights be severely punished by him 5. They shall fear thee as long as the Sun and Moon indure throughout all generations Paraphrase 5. Then shall his government be famed and his wisdom and happy administration be lookt on with continual reverence by all posterities and therein be a type of the Kingdom of the Messias who shall descend from him and set up his throne in mens hearts when the Jewish Kingdom shall determine and be adored and worshipped at set hours constantly every day throughout all ages 6. He shall come down like rain upon the mowed grass as showers that water the earth Paraphrase 6. Then shall he be an instrument under God of refreshment and incouragement and growth to all virtue and so shall the Messias in a most eminent manner 7. In his days shall the righteous flourish and abundance of peace so long as the Moon endureth Paraphrase 7. And as long as he reigns the nation shall be managed with all justice and peaceableness and prosperity and from him shall the Messiah arise in the time appointed by God and settle and establish a Church which shall never utterly perish till the end of the world 8. He shall have dominion also from sea to sea and from the river unto the ends of the earth Paraphrase 8. The whole Jewish nation the Kingdom of Israel and Judah both shall remain under his subjection as long as he lives see note on Psal 11. f. and so shall the bordering nations also the Philistims and Moab 〈◊〉 and Idumâ—ans and Syrians c. As for the Messias of whom he is the most eminent type he shall begin his spiritual Kingdom in Judaea and propagate it over all the world 9. They that dwell in the wilderness shall bow before him and his enemies shall lick the dust Paraphrase 9. And others more remote shall do him homage and those that oppose and make war against him shall be subdued and destroyed And so in the days of the Messias the heathen nations shall submit to the faith of Christ and they that obstinately oppose it shall be destroyed 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Paraphrase 10. And many Princes from the remotest parts of the world see note on Psal 48.6 shall send tokens of their respect and reverence to him see note c. and 1 King 10.1 Matth. 12.42 And so in like manner the Gentile nations shall receive the faith of Christ and as a praesignification thereof the Magi Mat. 2. shall bring him presents as soon as he is born 11. Yea all Kings shall fall down before him all nations shall serve him Paraphrase 11. And in suâ— the generality of the
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
I made a noise which following the remembring of God and the other phrases v. 1. and 2. of crying and stretching out the hand must needs be understood of the voice of his prayers very importunate in Gods ears and either very loud or very moanful or as 't is used Psal 39.6 very unquiet and clamorous in Gods ears and then follows to the same matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will or did meditate either answerable to the remembring God in the beginning of the verse or else in the notion of praying as Psal 55.17 it was rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pray and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak before the Lord and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit was involved anxious troubled the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rapt caught into an extasie as it were exagitated or disturbed And so every part of this verse is an expression of the Psalmists devotion in the day of his trouble v. 2. but not of his affliction it self V. 4. Eyes waking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit signifies watches or vigils whether the spaces into which the night was divided the first second or third watch or the office of watching for such a space Here it seems to be taken in the latter sense for the office of guarding watching over and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it holding the watches parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping the watches Luk. 2.8 is the executing of that office This is here poetically spoken of God that he holds the watches of the Psalmists eyes i. e. sees and knows how they are imployed every minute of the night And this is here used but as a preface to introduce what follows in the rest of the Psalm which is made up of the meditations which he had on his bed and in which he spent the night supposing God to be present to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he I was in perturbation agitated disquieted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spake not vocally but as in a deep meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I recounted or thought on the years that were past V. 10. My infirmity This v. 10. may perhaps be best rendred if it be taken as the conclusion of the sad hopeless thoughts set down v. 7 8 9. There by way of question his spirit had seemed to say that there would never be any end of the present afflictions that Gods mercies were forgotten and his promises cassate as if the decree were gone forth Gods oath in his wrath a final irreversible sentence of which he would not repent saith Rasi And in the same tenor 't is here added I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease so the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrotavit and so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifie this my wound or this my dejection saith Abu Walid or perhaps this my desertion for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Arabs also for desertus fuit being put away as in divorce Mat. 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of several interpretations either for changes or years In the first sense it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change or changes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit of the right hand of the highest not a mutability in Gods counsels or providence but a varied punishment sent by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a repeated blow or plague saith the Syriack and so sure the Chaldee understood it who render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutation or is a mutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the strong right hand of the most High a varying of his inflictions not any inconstancy in his providence and counsels If it be that it must be by way of interrogation And I said this is my infirmity What shall the right hand of the most high change But it may be taken also in the second notion for years as 't is evidently used v. 5. and from that verse the sense reacheth down to this place after this manner I have considered the days of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the years of ages viz. of the several ages wherein our nation hath been retrenched and by degrees prepared for this final deportation under Zedekiah as 1. the captivity of the tribes beyond Jordan and Galilee 2 King 15. then of the remainder belonging to the Kingdom of Samaria 2 King 17. and lastly of Judah both to Pharaoh Necho the Aegyptian King and then to Nebuchadnezzer in his first and second war 2 King 23. and 24. In relation hereto the Psalmist asks v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will the Lord cast off for ages i. e. for several ages will he be favourable no more and so on in divers phrases v. 8. and 9. and then v. 10. And I said this my disease or desertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the years of the right hand of the most high i. e. my captivity is lasting my sufferings many the measure of their duration as the years of eternity This latter sense seems somewhat more consonant to the genius of these writings wherein it is customary for the verses to refer by several characters and allude to each other and so in likelihood this is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the former also will well enough be born and in either of them this verse very fitly concludes the first part of this dialogue which all inclined to the sad part of the reflexion And then v. 11. follows the second part of it of a quite contrary resolution to the end of the Psalm I will remember the works of the Lord surely I will remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the antient of thy wonders i. e. I will take up another Epoch that of all the miraculous deliverances of our nation when first brought out of Aegypt I will put the Lord in mind of all his former mercies and by that recognition endeavour to perswade him to a repetition of them which belongs clearly to that new matter The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now I began as from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil coepit and herein the Latine follow them but the Syriack as was said forsake them and adhere to our rendring of that word my infirmity Abu Walid who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease or my dejection being cast down or wounded as coming saith he either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 years will have the whole passage run thus And if I say this my prostration
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
speedily to rescue us out of that great slavery to redeem us from those severe tasks of working in the kilns under Pharaohs officers 7. Thou calledst in trouble and I delivered thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah Paraphrase 7. And soon after at the giving of the law in Sinai when the thunder and lightning and tempest was so terrible that they all quaked and besought to be freed from it he was pleased to free them accordingly and secure them from all danger A little before Exod. 17. they were in distress for water at Rephidim it being for their trial that God suffered them to be in want for a while and though they behaved it very ill shewed themselves a faithless murmuring people yet God spared them then and inabled Moses by striking the rock Horeb to bring forth plenty of water for them 8. Hear O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God Paraphrase 8 6. But having this experience of their infidelity and proneness to apostatize and return to Egypt preferring the false Gods there before the true God which brought them out from thence he thought good in that terrible manner v. 7. to give them severe precepts and ordinances of not admitting any Idol or heathen worship among them 10. I am the Lord thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it Paraphrase 10. Severely requiring them to commemorate and serve and worship him as the God which had with such prodigies of judgments on the Egyptians and miracles of mercies toward them delivered them out of that tyrants hands and by bringing them water in time of distress out of the hardest rock demonstrated his power and readiness to grant them the greatest abundance if by humility and obedience and fidelity and constant addresses to him in all their wants they should render themselves capable of it 11. But my people would not hearken to my voice and Israel would none of me Paraphrase 11. But they were far from the performance of this condition from qualifying themselves by obedience and acquiescence and delight in him for his performance of this most gratious promise to them 12. So I gave them up unto their own hearts lusts and they walked in their own counsels Paraphrase 12. And accordingly God withdrew his protection grace and favour from them delivered them up to follow their own corrupt counsels and purposes to injoy their own choises the vanities of their Idol worships which were not able to protect them and all the sad consequences thereof 13. O that my people had hearkened unto me and Israel had walked in my ways 14. I should soon have subdued their enemies and turned my hand against their adversaries Paraphrase 13 14. Had they but performed their part of Covenant to God afforded chearful obedience and faithfully observed his directions he would have been most sure to have performed his promise to them and by interposition of his strength immediately have discomfited and destroyed their stoutest enemies 15. The haters of the Lord should have submitted themselves unto him but their time should have endured for ever Paraphrase 15. All that opposed them and so resisted the counsels of God for making Israel a most happy and prosperous people should certainly have been brought low and for dread of his power performed a feigned though not real obedience to him and so the peace and strength of the people of Israel should have been most durable and lasting 16. He should have fed them also with the finest of the wheat and with honey out of the stony rock should I have satisfied thee Paraphrase 16. And that accompanied with all temporal plenty the most fertile harvests and richest accessions the best sorts and greatest stores of every thing not only for necessity but delicacy And so parallel to this the world of Christians if they would but set themselves chearfully to the practice of his precepts should find a wonderful spiritual completion of this promise not only sufficient yea abundant grace to perform what is required of them in that degree as will be accepted but withal the most exuberant joys and pleasures in this world abstracted from the bliss of the other world in the constant exercises of his graces and practice of those duties Annotations on Psalm LXXXI V. 2. Take a Psalm What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be discerned best from the Chaldee who render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lift up your voice in a laud or Psalm so Abu Walid sound or sing out aloud praise or songs of praise according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lifting up applied to the voice whether in singing or weeping which the LXXII duly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise or lift up the voice It is also applied to speaking as when Balaam is said to take or lift up a parable Num. 23.7 18 24.3 15 20 21 23. So Job 27.1 Job added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up his parable the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adding spake So Hab. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall lift or take up a parable All Hebrew dialect for pronouncing or speaking aloud or solemnly as here the Psalm is solemnly to be sung and so to be lifted up As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows it may perhaps be be best rendred answer the timbrel from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for referre or perhaps rather according to the Chaldee use of the word speak or annuntiate to the Timbrel as Jud. 11.40 the daughters of Israel went yearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak to the daughter of Jephtha i. e. to annuntiate sing songs to her by way of lamentation the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn for and so the rest of the antient Interpreters agree and then by analogy this here will be singing a chearful as that was a doleful song So Jud. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall reherse by way of Praise or Psalm the righteousnesses of the Lord. But others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Abu Walid and under that root renders it strike up or play on the Timbrel V. 3. In the new moon The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred in the beginning of the month that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows may be rendred as it truly signifies in the new Moon 'T is true that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indifferently signifie the novilunium and the first day of the moneth but here the new Moon being peculiarly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Abu Walid seems to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strengths and interprets it of strong and firm resolutions Kimchi in his roots renders it high praises The Jewish Arab expresses the whole passage by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hearts are sincere 6. Valley of Bacha From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flevit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weeping and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from this notion of the word the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of weeping and the Vulgar Lachrymarum of tears and the Chaldee seems to follow that sense Our later interpreters here make use of the notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Mulberry-tree and the Jewish Arab telling us in a note that it is a valley in Syria Damascena yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say the valley of Plumb-trees so 2 Sam. v. 23. over against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mulberry-trees and so again v. 24. where the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees The use of the word must probably be deduced from the sort of the soile where mulberry-trees grow For of them it is observable that they use to grow not in dry and waterless soils as vulgar Interpreters would fansy but peculiarly in low grounds or valleys non temere in montibus saith Pliny l. 16. c. 18. in a fat and moist soile say the Herbalists And so if that were the rendring here the passing through the mulberry valley would fitly signifie passing through a low and wet and moist place which according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by us called a weeping ground The Syriack here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will best be rendred they passed through or by or into profound weeping yet thereby meaning not tears from mens eyes so probably as waters overflowing the ground by which they past for so Job 28.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bindeth the floods from weeping is by us duly rendred from overflowing So again Job 38.16 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the same theme the Interlinear reads fletus maris the weeping of the sea It signifies most probably the waters that distill from thence as tears from the eyes and pass by secret meatus in the earth The LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spring of the sea And then by analogy with these we shall best render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the valley of weeping or the moist and weeping valley And to make or turne that into a spring so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they make it a well or turn it into a spring is by casting up earth and trenching it as the Fens with us are drained to render it a spring the water whereof having gained a regular course becomes a stream passable in the deep of winter when as here it follows the rain covers or fills the pools So those words will best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea or though or even where the rain covers the pools The ambiguity of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused very various rendrings of these words But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil for teaching signifies a law-giver and so is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so from another notion of it for watering it certainly signifies rain so Joel 2.23 he will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the early and latter rain and so in proportion with the valley and the weeping or wateriness foregoing it must be thought to signifie here And so likewise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit signifies benediction and is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing so not only the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with the same points as here the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a pool Jud. 1.15 give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a blessing but the pool for thou hast given me a south land or dry land and so it there expresly follows give me also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springs of waters And so this well connects with the former part of this verse they shall make the mulberry-valley or weeping-valley a spring drain it and make it passable in a channel or water-course and that even after the fall of the greatest rains when the pools are swolne and fill'd highest this being the benefit of the fosse-ways forementioned v. 5. This is the most probable interpretation of the verse in perfect accord with the former and the design of the Psalm in magnifying the felicities of those that are allowed the liberty of the sacred assemblies at Jerusalem And to the same sense follows in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall walk or proceed from valley to valley so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 King 21.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Jezreel so in the Targum Isa 28.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of fatness or perhaps from trench to trench for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 122.7 is rendred by the Interlinear in antemurali tuo in thy trench without the wall so Lam. 2.8 Nahum 3.8 expressing the convenience of their journey through all those most suspected and naturally impassable places by the help of trenches or by means of these fosse-ways till at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Gods shall appear or be seen or beheld in Sion i. e. shall shew or reveal himself gratiously to them there or as Jehovah jire signifies Gen. 22.8 shall provide and take care of them as he will be sure to do of all faithful servants of his that address themselves to him there in his Temple or Sanctuary V. 11. Door-keeper From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threshold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or ly at or on the threshold when one is not admitted into the house in a vile and abject condition The LXXII here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cast down in the house of God to lie as a Lazar at the door or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the antient Church which lay prostrate without the door of the Church to beseech the prayers of them that enter there being themselves unworthy to be admitted thither The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave to the house i. e. to lie fastened to the door of the house which is not the office of the Nethinim or door-keepers that were admitted in but the condition of the vilest person that is shut out of the Temple only is admitted to lie and beg mercy at the entrance into it And this the Psalmist much prefers before any the most flourishing worldly condition of those that are kept at a greater distance from it The Eighty Fifth PSALM
answer them 3. For my soul is full of troubles and my life draweth nigh unto the grave 4. I am accounted with them that go down unto the pit I am as a man that hath no strength Paraphrase 3 4. For this I am one way competently qualified viz. by the great measure of my present troubles and dangers mine own absolute impotence and the deplorableness and desperateness of my condition 5. Free among the dead like the slain that lie in the grave whom thou remembrest no more and they are cut off from thy hand Paraphrase 5. I am now so low that I begin to have the priviledges of dead men those that are at the lowest or that being brought down to the grave are out of the malice and thought of their enemies I am laid aside as one not considered or concerned in the affairs of this world sequestred from the conversation of Men and which is the worst part of my misery from the Sanctuary accounted by men as one wholly forgotten and forsaken by thee no part of thy care and as uncapable of restauration by thy power as those that are dead already 6. Thou hast laid me in the lowest pit in darkness in the deeps Paraphrase 6. Thou hast permitted me to be brought to a state of the utmost distress and destitution 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah Paraphrase 7. The effects of thy displeasure lie very pressing upon me as one that leans with his whole weight upon another my afflictions come in one upon the neck of another as waves of the Sea beating upon any vessel 8. Thou hast put away mine acquaintance far from me thou hast made me an abomination unto them I am shut up and I cannot come forth Paraphrase 8. The sharpness of thy punishments hath averted all men from me they account me forsaken by thee and so they forsake me get aloofe from me as from an execrable thing and so leave me as in a prison a state of restraint and perfect solitude from which I cannotisceâ—rn any way of rescue or redress 9. Mine eye mourneth by reason of affliction Lord I have called daily upon thee I have stretched out my hands unto thee Paraphrase 9. I look and waite and languish but receive no mitigation to my afflictions I continually pray and importune thee my voice and hands and heart are for ever imployed in sending up my complaints to thee 10. Wilt thou shew wonders to the dead shall the dead arise and praise thee Selah Paraphrase 10. Thou hast promised me relief and so thy fidelity is concerned in it which therefore I am confident I shall at length receive from thee O when wilt thou please to reach it out and afford it me If thou dost not speedily I am likely to be consumed and destroyed by my pressures and then there will be no remedy no capacity of thy relief unless thou work a miracle for me and raise me when I am dead out of the grave again and so exercise not only thy special extraordinary providence and mercy but even thine omnipotent creative power in my restauration 11. Shall thy loving-kindness be declared in the grave or thy faithfulness in destruction 12. Shall thy wonders be known in the dark and thy righteousness in the land of forgetfulness 13. But unto thee have I cryed O Lord and in the morning shall my prayer prevent thee Paraphrase 13. All that I have to do O Lord is in prayer and with importunity daily and duly to solicite thee after this manner 14. Lord why castest thou off my soul why hidest thou thy face from me Paraphrase 14. Lord be thou at length pleased to receive my prayers which proceed from an humble and devout soul to restore thy favour and mercy to me 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted Paraphrase 15. My pressures are very extreme and of long duration and the continual new dangers that incompass me put me in great anxiety and consternation 16. Thy fierce wrath goeth over me thy terrors have cut me off Paraphrase 16. The sense of thy displeasure and the direful expectation of all the miserable effects thereof till thou art pleased to look favourably on me do even overwhelme and destroy me 17. They came round about me daily like water they compast me about together Paraphrase 17. And like continual floods of water inclosing me round about leave no way of passage out of them 18. Lover and friend hast thou put far from me and mine e acquaintance into darkness Paraphrase 18. As for any humane aid of friends or neighbours I have not the least tender of that they from whom I had most reason to expect it are affrighted with the sight of my afflictions fly from me lest I should implore their aid and keep themselves at a great distance from me 'T is thou O Lord which hast thus punisht me for my sins and from the return of thy mercy alone am I to expect relief Annotations on Psal LXXXVIII Tit. Leannoth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hollow instruments hath been taken notice of note on Psal 53. a. To this our English hath joyned Leannoth as if both together Maalath-Leannoth were a proper name But as the former was a mistake so the latter is a double addition to it first in that it is joyned to it when in the original 't is not 2. in that the importance of it which is plain is not considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally as from the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar and the Interlinear read it ad respondendum for answering for which the learned Castellio reads alternis by way of answer or alternation This I suppose refers to the custome in singing their Anthems to instruments or the conjunction of vocal and instrumental Musick mentioned note on Psal 87. d. where the Corahites or singers beginning the tune as a praecentor the instruments follow to the very same tune which is properly stiled answering them this being the primary use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to begin so to continue a song to proceed or go on in a tune begun by any So 1 Sam. 18.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the women answered playing and said which phrase is expounded by the former verse which tells us that the women came out of all cities singing and dancing with tabrets with joy and with instruments of Musick and so their singing going first they followed or answered their voices with tabrets and instrumental Musick Proportionable to this was the antient Greek custome Poetically exprest by Apollo and the Muses Apollo singing and they following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering with Musical instruments to the tune which he began So in Homer in a funeral there are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginners or praecentors of the lamentations and then
glorifying thee 6. For who in the heaven can be compared unto the Lord who among the sons of the mighty can be likened unto the Lord Paraphrase 6. For though they be glorious creatures and instruments and ministers of God yet there is no least comparison between all the power and operations of all those and that which is performed by God in these his admirable dispensations toward his people which therefore are to be lookt on with amazement and highest degree of reverence and adoration by all those glorious creatures which attend him 7. God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him 8. O Lord God of hosts who is a strong Lord like unto thee or to thy faithfulness round about thee Paraphrase 8. Thou art the Lord and only supreme commander of all those Armies of Angels and as thou art armed with power above all those so art thou guarded with fidelity by the former thou canst and by the latter thou wilt certainly perform all that thou hast covenanted with us 9. Thou rulest the raging of the Sea when the waves thereof arise thou stillest them Paraphrase 9. Thy power is sufficient to bring down and tame the proudest and most tumultuous element the very Ocean it self when it is most boysterous is immediately quiet at thy command 10. Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong arme Paraphrase 10. By this means as once thou gavest thy people the children of Israel a passage out of Aegypt through the channel of the Red Sea so didst thou return the Sea upon Pharaoh and the Aegyptians the tyrannizing enemies of thy people destroyedst him there as discernibly and illustriously as if thou hadst slain him with a Sword and together with him by thine own immediate interposition didst then overwhelme and drown the Aegyptians 11. The heavens are thine the earth also is thine as for the world and the fulness thereof thou hast founded them Paraphrase 11. Thou art the only creator of the whole world and all that therein is thou gavest it that stable firm being that it hath so that the sea though much higher than the rest of the Globe doth not yet drown the earth And as in the Creation all was ordered by thy command so hast thou still the only right of power and dominion over all in the administration of things 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name Paraphrase 12. All the regions of all the quarters of the earth as the Northern and Southern so the Western and Eastern coasts are created by thy power and protected and supported by it and accordingly are obliged to bless thy providence for all the least good that they enjoy 13. Thou hast a mighty arme strong is thy hand and high is thy right hand Paraphrase 13. Thy power is far removed above all the oppositions and resistances in nature whatsoever thou wilt thou art perfectly able to do and thy providential power of mercy of delivering and obliging is above all the other works of it eminently observable 14. Justice and judgment are the habitation of thy throne mercy and truth shall go before thy face Paraphrase 14. Whatsoever thou doest thy mercy and pity is discernible in it and so is thy justice and fidelity also Thou makest promises of abundant mercy to thy servants and never fallest to perform them 15. Blessed is the people that know the joyful sound they shall walk O Lord in the light of thy countenance Paraphrase 15. And 't is no small degree of bliss to be thus honoured by God as the people of Israel is to receive such stupendious mercies from him and to be taught the way of praising and acknowledging his mercies so as will be acceptable to him such as they are secured of Gods continual favour if they be not stupidly wanting to themselves there being no more required of them than humbly to beg and qualifie themselves to receive his mercies and then thankfully to acknowledge and being secured of this they can want nothing to live most comfortably and pleasurably Psal 135.3 16. In thy name shall they rejoyce all the day and in thy righteousness shall they be exalted Paraphrase 16. Two soveraign benefits shall they enjoy hereby 1. a continual delight and joy that they are favoured by thee which they shall as delightfully express in singing continual praises to thee and this very communion with God a confidence of Gods kindness and a perpetual blessing him for it is of all others the most pleasurable way of living a paradise or antepast of heaven here 2. the natural consequent of Gods favour and mercy his raising them up out of the most low and dejected state see v. 17. to the greatest height of dignity 17. For thou art the glory of their strength and in thy favour shall our horn be exalted Paraphrase 17. For though such men have no solid strength of their own yet by additions they receive from thee they may confidently attempt any thing and depend on thee for the performance And that gives us thy servants by thy continued favour and kindness to us an humble assurance that thou wilt raise us out of our present dejection v. 38. c. to an high degree of power and dignity see Luk. 1. note n. 18. For the Lord is our defence and the holy one of Israel is our King Paraphrase 18 The ground of our assurance being only this that the supreme God of heaven and earth he that hath made and performed such wonderful promises to this people of Israel and by his own special providence appointed David to be King over us by this owning us peculiarly as his own Kingdom is he that undertakes to shield and secure us from all dangers 19. Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oyle have I anointed him Paraphrase 19 20. One special act of his goodness to us it was that appearing in vision to Samuel the good Prophet he told him who it was that he had chosen to be King in Saul's stead to rule and defend his people a person of eminent vertues and though mean in the eyes of men an approved faithful servant of his herein an eminent type of Christ the fountain of all good to mankind 21. With whom mine hand shall be established mine arme also shall strengthen him Paraphrase 21. To him God promised to be always present and ready at hand to assist and preserve and secure him in all his undertakings 22. The enemy shall not exact upon him nor the son of wickedness afflict him Paraphrase 22. To protect him from the stratagems
and violences of the most rapacious enemies 23. And I will beat down his foes before his face and plague them that hate him Paraphrase 23. And to bring the greatest mischiefs even destruction and utter ruine on them that designed him any This had an eminent completion in the crucifiers and all other the obstinate opposers of Christ 24. But my faithfulness and my mercy shall be with him and in my name shall his horn be exalted Paraphrase 24. And herein and in all other exercises of his mercy to make good his covenant and promise to approve his fidelity to him as being the immediate visible signal author as of his first advancement so of all the dignities that should be heaped on him 25. I will set his hand also in the Sea and his right hand in the rivers Paraphrase 25. To him he then promised what he abundantly since performed to extend his dominions from the Ocean to Euphrates And therein to typifie the progress and propagation of the faith of Christ to all the regions of the world 26. He shall cry unto me Thou art my father my God and the rock of my salvation Paraphrase 26. To deal with him as a father with a beloved son a God with an eminent servant and to secure and deliver him from all troubles and dangers and finally to support him in or redeem him out of them This had a most literal eminent completion in the Messiah the eternal Son of God to whom God was hypostatically present in all his works and sufferings on earth and at length raised him out of the grave and exalted him to his regal power in heaven 27. Also I will make him my first-born higher then the Kings of the earth Paraphrase 27. To deal with him as with an eldest son to whom the double portion of honour and possessions is due advancing him to greater dignity and wealth than any other Prince in the world This in the fullest latitude was to belong to Christ the first-born of every creature the most eminent person that ever the World saw on whom all power was instated both in heaven and earth 28. My mercy will I keep for him for evermore and my covenant shall stand fast with him Paraphrase 28. And herein did the height of this promised mercy consist that it should inviolably be made good to David to the end of the World and when the royal power over this people of God should fail from his family there should be another more illustrious Kingdom erected in the hearts of men the spiritual Kingdom of the Messias who should be born of the seed and posterity of David and that Kingdom should never be extinguished but changed only into the Kingdom of glory in Heaven 29. His seed also will I make to endure for ever and his throne as the days of heaven 30. If his children forsake my Law and walk not in my judgments 31. If they break my statutes and keep not my commandments 32. Then will I visit their transgressions with the rod and their Iniquity with stripes Paraphrase 30 31 32. To him it was foretold and bound with Gods oath v. 35. irrevocably that as in case of uniforme and faithful obedience his mercies should be continued to his seed so in case his succeeding heirs should depart from that obedience and violate the commandments of God falling off to known and wilful transgressions God would deliver them up to very sore and severe punishments deportations and at length to utter rejection from the regal dignity and upon an universal defection of the people and obstinate impenitency holding out against the most officacious methods send an Universal destruction on the Kingdom 33. Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail 34. My covenant will I not break nor alter the thing that is gone out of my lips 35. Once have I sworn by my holiness that I will not lie unto David 36. His seed shall endure for ever and his throne as the Sun before me 37. It shall be established for ever as the moon and as a faithful witness in heaven Selah Paraphrase 33 34 35 36 37. And even when this should by their sins be most justly brought upon them yet should not this covenant of mercy made under oath with David's seed be in the least measure infringed the posterity of that faithful servant of God being perpetuated in Christ the Messias that should rise and spring from the loines of David and his Kingdom though not an earthly or secular yet in a much greater height a divine and spiritual Kingdom in the hearts of Christians is secured that it shall never have an end or be destroyed as long as this world lasts And this is a full evidence of the fidelity and performance of Gods promise to David and his feed beyond any thing that any creature in the world injoys The heavens are lookt on as an immutable unchangeable body the Sun and Moon divide all time betwixt them and are ordained and fixt in their spheres to be signs of times and seasons Gen. 1.14 and so they shall certainly continue as long as this world lasts But then when there shall be no farther use of them they shall be set aside whereas the Church and Kingdom of Christ that spiritual seed of him which is the most eminent son of David when all other branches of this stock are destroyed shall endure beyond all time lasting as long as this world lasts and then not be concluded but removed only and transplanted to heaven 38. But thou hast cast off and abhorred thou hast been wroth with thine Anointed 39. Thou hast made void the covenant of thy servant thou hast profaned his Crown by casting it to the ground 40. Thou hast broken down all his hedges and hast brought his strong holds to ruine Paraphrase 38 39 40. But notwithstanding this firm promise to David and his posterity and the perpetuating of the Kingdom to them thy punishments are now very heavy upon his family They have provoked thy wrath and thy covenant with them the condition being broken on their part hath not secured them from the bitterest effects of it devesting them of their regal power and demolishing and laying wast all their forces The Covenant it seems mutable in respect of this seed of David and if they continue in their sins revocable but under oath v. 35. and immutable only in respect of Christ that eminent promised seed of Abraham and David 41. All that pass by the way spoil him he is a reproach to his neighbours Paraphrase 41. They that were wont to be victorious over all their assailants that subdued in Davids time the Philistims and Edumeans and Ammonites and Moabites c. are now by their captivation under the Assyrians delivered up to be spoiled and scorned by all these their revengeful neighbours see Psal 83.6 c. 42. Thou hast set
Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
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 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
people and the sheep of his pasture Paraphrase 3. As being our way of conversing with the great and glorious omnipotent creator of heaven and earth to whom we owe all that we have our very being and conduct and preservation and to whom we are obliged to pay all the obedience and observance that the meekest creatures in nature pay to those that have care and conduct of them 4. Enter into his gates with thanksgiving and into his courts with praise be thankfull unto him and bless his name Paraphrase 4. O let us make our solemn addresses to his sanctuary that court or palace where his divine Majesty is signally pleased to exhibit himself and to testifie his peculiar residence and favourable audience to them who assemble there by the presence of his holy Angels in that place let us come thither with all the humility and devotion of loyal thankfull hearts and praise and magnifie his name for all the mercies we have ever received from him To which beginnings of the Praefect the whole quire of Priests answer 5. For the Lord is good his mercy is everlasting and his truth endureth to all generations Paraphrase 5. To this we have all imaginable obligations not onely that of his sovereign dominion over all to which therefore all the performances of our lives are but a most unproportionable tribute but also his abundant benignity his rich promises of a never failing mercy and his constant fidelity in performing to every man that is qualified for receiving it the utmost that he ever promised to any Annotations on Psal C. V. 3. Not we our selves The Jewish Arab follows here another reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and accordingly interprets it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or his his people and the sheep of his pasture And so the Chaldee also he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are his but the Syriack and LXXII and Latin and Arabick accord in the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not we V. 5. For the Lord is good That the Psalm was appointed to attend the oblation of the peace-offering appears by the title of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of confession acknowledgment thanksgiving proportionable to that sacrifice of thanksgiving so styled Lev. 7.12 Now as in the offering of such the priests prepared and fired the sacrifices so the singers prepared and began the lauds And this Psalm being in the former part of it an admonition to blessing and praising which was the Levites office as the Deacons in the primitive Church who was therefore styled the monitor that invited or called upon them to pray Make a joyfull noise serve Come before his presence Know ye Enter be thankfull but in this last verse a General form of prayer used upon all occasions the Lord is good his mercy is everlasting and his truth endureth this last seems to be the Response of the whole Chorus of the Priests at the instant of the firing of the sacrifice the praefect or praecentor having begun the rest The Hundred and First PSALM A Psalm of David Paraphrase The hundred and first Psalm composed by David is a meditation and resolution of all care of piety both in his own person and family and in the administration of the regal office to incourage and advance vertue and rebuke and chastise impiety It seems to have been composed on occasion of bringing up the Ark to the city of David to qualifie them for the presence of that amongst them and it is an excellent directory to all persons in the greatest or lowest place of authority on earth whose sole end and design it ought to be if they desire God's blessing upon them to people the world with vertuous living and to discountenance all wickedness 1. I will sing of mercy and judgment unto thee O Lord will I sing Paraphrase 1. This Psalm will I address unto the Lord of heaven the subject of it being a firm resolution and vow that I have inwardly made to him for the setting up all goodness in my own my servants and subjects hearts and for the managing of that office to which he hath raised me so as may most tend to the incouraging of piety and repressing of impiety by distributing rewards and punishments with that impartial justice as shall most contribute to those ends 2. I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk within my house with a perfect heart Paraphrase 2. Now that God hath restored my peace and establisht me in the Kingdom and afforded me this signal testimony of his presence the Ark of his Covenant I am obliged to endeavour my utmost to fit and qualifie my self for so great mercies and am therefore stedfastly purposed that from the day of his Arks coming into Jerusalem I will with all the wisedom and prudence with which he shall indow me set my self to the most exact performance of my duty and in all things indeavour to approve my self to him ordering all my affairs and actions those especially of my Court and of publick administration so as may best demonstrate the sincerity of my heart and the uprightness of my desires and purposes in his service 3. I will set no wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me Paraphrase 3. I will not entertain any one unlawfull design though it should pretend to reason of state or appear to contribute to worldly advantages never so much The least declination from the rules of justice whatsoever the plausible pretence be I will for ever detest and avoid and never permit my self to be thus insnared by the politick maximes of the world as to admit that as prudential which is not exactly consonant to the strictest laws of justice and piety 4. A froward heart shall depart from me I will not know a wicked person Paraphrase 4. He that shall think to obtain my favour or gain admission into my Court or Counsels by being more shrewd or subtle or cunning than other men by being able to direct me to ways of serpentine wisedom shall much fail in his project There is none I shall more solicitously avoid and banish from my secrets or service than such being absolutely bent never to make use of any one such art in all my deliberations 5. Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will not I suffer Paraphrase 5. Those ways of whispering and detraction by which men are wont to gain confidence and favour and imployment from Princes shall not onely miss of that success with me but be sure to be severely punished whensoever I meet with them As for those whose pride and ambition and insatiable desires of inriching or advancing themselves do put them forward to seek
he the way of patience or enduring and calling out on thee and we being in captivity our strength is weakned from or by it or from bearing it by reason of the length of it The Hundred and Third PSALM A Psalm of David Paraphrase The hundred and third Psalm is a solemn acknowledgment of the great and abundant mercies and deliverances of God especially that of pardoning of his sin and not exacting the punishments due to it which must interweave in every mercy or deliverance which is bestowed on sinfull men whose demerits have so much provoked the contrary It was composed by David as 't is thought on a recovery from sickness and is also a prophetick description of the state of Christians under the Gospel 1. Bless the Lord O my soul and all that is within me bless his holy name 2. Bless the Lord O my soul and forget not all his benefits Paraphrase 1 2. When I behold God in himself and his glorious divine attributes but especially in his works of mercy toward me I am obliged with my whole heart and all my most ardent affections of devotion to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me 3. Who forgiveth all thine iniquities who healeth all thy diseases 4. Who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles 6. The Lord executeth righteousness and judgment for all that are oppressed Paraphrase 3 4 5 6. Particularly that for some time having corrected me for my good to bring me to repentance he hath now returned to me in mercy pardoned my sins which most justly deserved this his wrath and withdrawn his punishments from me and not onely rescued me from the greatest dangers hanging over my life out of the bowels of his compassion to his distressed creature but restored me to a perfect health and to a most prosperous condition a confluence of all mercies to surround me and satisfie all my desires and so made my old age like that of the Eagle when she hath moulted the old and comes out furnished and adorned with new young plumes as fresh and flourishing as in youth it ever had been hereby exercising that signal property of his to vindicate the cause of all those that suffer injuries to punish the oppressor and relieve those that are not able to defend themselves 7. He made known his ways unto Moses his acts unto the children of Israel 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Paraphrase 7 8. Thus did he once proclaim his name to Moses and the Israelites Exod. 34. and therein his glorious nature and the manner of his dealing with men all exactly according to the rules of the most abundant mercy in giving and forgiving and sparing long and never sending out his thunderbolts or destructions till our provocations continued in impenitently extort and force them from him 9. He will not always chide neither will he keep his anger for ever 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Paraphrase 9 10. And this is God's constant course though he rebuke and express his just displeasure and punish us for our sins yet upon our reformation and serious return to him he takes off his punishing hand again and will not proceed with us according to that measure that our sins might justly expect from him 11. For as the heaven is high above the earth so great is his mercy toward them that fear him Paraphrase 11. On the contrary to them that love and fear and serve him faithfully his mercy is most abundantly poured out as much above the proportion of their services as heaven is above the earth nay infinitely more there being indeed no proportion between them 12. As far as the East is from the West so far hath he removed our transgressions from us Paraphrase 12. And by that mercy of his it is that at this time he hath so perfectly reconciled himself to us and freed us from the punishments due to our sins 13. Like as a father pitieth his children so the Lord pitieth them that fear him Paraphrase 13. And so he constantly will deal with all that sincerely return from their sins to new obedience having the bowels of a father to all such which will never permit him to be wrath with penitents to scourge but rather compassionate that child that reforms that for which the punishment was sent 14. For he knows our frame he remembreth that we are dust Paraphrase 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinfull nature our first original out of the dust of the earth an emblem of our meanness and vileness to which the corruption introduced by Adam's first sin see note on Psal 51.3 and hereditarily derived to us hath added wicked inclinations which oft betray us to actual sin if we do not strictly watch and guard our selves and such is our weakness in this lapst state that the most perfect being not able to keep always upon so diligent and strict a watch do oft slip and fall All which God is graciously pleased to weigh and not to deal in rigour with us to punish us or to cast us out of his favour or withdraw his grace from us for every sin that we commit through this weakness but in all his proceedings with us to make an allowance for such sins as are committed through infirmity sudden surreption continual incursion of temptations c. and for these to afford his mercy in Christ to all that sincerely endeavour his service and do not indulge themselves to any deliberate sin 15. As for man his days are as grass as a flour of the field so he flourisheth 16. For the wind passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children 18. To such as keep his covenant to those that remember his commandments to doe them Paraphrase 15 16 17 18. Man is a pitifull weak feeble frail creature fit to be compared with the most short-lived herb or flour which in its height of flourishing is suddenly blasted and destroyed and gone never to return again And herein is the infinite mercy of God toward his servants to be seen that it is much more durable than their lives If they adhere faithfully to him in constant loyalty to his precepts perform their part of the Covenant made with him that of uniform sincere though not of never-sinning obedience his mercies shall continue to them even after death and then what matter is it how short their present life is to their persons in eternal
Lord God mercifull and gracious long-suffering and abundant in goodness just as here in the next verse The Lord is mercifull Which concludes that God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are his nature that which in men would be called studium or indoles disposition or inclination as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way is his dealings his methods or course of dealing with men the first his attributes the second his actions all which are totally made up of mercy and compassion and grace not punishing his servants according to their sins The LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wills or inclinations but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his doings and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the learned Castellio most fully to the sense of the place in Exodus naturam suam his nature The Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his nature or properties in the plural for so the word here is V. 11. Toward Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie on and toward as well as above or over and be fitly so rendred v. 13. and 17. where as here God's mercy is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his children and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them that fear him yet the comparison that is here made between the heaven and the earth and the height or excellence of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon but above the other being answered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the greatness or strength so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies of God's mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that phrase must by analogy be rendred above not upon or toward them that fear him And then the meaning must needs be this that whatsoever our fear or obedience to God be his mercy toward us is as far above the size or proportion of that as the heaven is above the earth i. e. there is no proportion between them the one is as a point to that other vast circumference nay the difference far greater as God's mercy is infinite like himself and so infinitely exceeding the pitifull imperfect degree of our obedience The other expression that follows v. 12. taken from the distance of the East from West is pitcht on saith Kimchi because those two quarters of the world are of greatest extent being all known and inhabited From whence it is that Geographers reckon that way their Longitudes as from North to South their Latitudes V. 20. Hearkning The notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems best exprest by the Arabick statim atque audiunt as soon as they hear for that is the character of the Angels obedience that as soon as they hear the voice of God's word as soon as his will is revealed to them they promptly and presently obey it The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his voices being heard the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they hear or as soon as they hear The Hundred and Fourth PSALM The hundred and fourth Psalm is a most elegant pious meditation on the power and wisedom of God in framing and preserving all the creatures in the world 'T is uncertain by whom it was composed though in some Translations it hath David's name in the inscription of it 1. BLess the Lord O my soul O Lord my God thou art very great thou art clothed with honour and majesty Paraphrase 1. There is no more consonant imployment or exercise for the soul of man whose chief end and hope it is to come to the vision of God than to ponder and meditate on his glorious essence and attributes his power and providence or wisedom the greatness and vastness of the one and the infinite goodness and excellence of the other such as cannot but be liked and admired by all that consider it To which if I add his grace and mercy wherein he hath revealed himself to me not onely as a Lord and Prince of the whole creation but withall as my most gracious God and Father and Preserver and Redeemer I shall be obliged to acknowledge my self under innumerable ingagements to bless and magnifie him with my very soul and all the faculties thereof 2. Who coverest thy self with light as with a garment who stretchest out the heavens like a curtain Paraphrase 2. He hath set up his throne and palace in the highest heavens that place of the greatest splendor which was at first all light the chief work which is mentioned of the first days creation Gen. 1.3 In this he afterwards on the fourth day placed those glorious luminaries the Sun Moon and multitudes of Starrs Gen. 1.14 and on that glorious spangled robe the great Jehovah seems to shroud himself from humane view and whensoever he appears or exhibits himself to his servants being in himself an infinite spirit and so invisible to the eye of flesh he doth it in a bright shining cloud a weak image of that immense splendor and glory thereby to challenge that admiration and reverence which is most due to him Then under that pure luminous body of the heavens he framed on the second day the regions of the air Gen. 1.6 erected them as a spacious Tent or Tabernacle or Pavilion expanded and extended round about so as to incompass the earth which was placed in the midst of that great globe as the centre of it and by his secret power he hath ever since susteined it in this posture 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot who walketh upon the wings of the wind Paraphrase 3. In the middle region of this element of air he placed also vast receptacles of waters Gen. 1.6 which he dispenseth to things below as he sees convenient for them and so also a multitude of clouds and if at any time he will evidence his special presence come down in judgment or in mercy among us men those clouds are his high triumphant chariot as it were wherein he sits and the wind as it were the wheels of that chariot on which as on the wings of Cherubims in the Ark overshadowing the mercy-seat i. e. by the ministery of Angels he is pleased to descend toward us 4. Who maketh his Angels spirits his ministers a flaming fire Paraphrase 4. For though he be able to doe all things by himself to administer the whole world as he first created it by a word by saying and it was done yet is he pleased to make use of the ministery of Angels who some of them in subtil bodies of air others of fire come down and execute his commands here upon the earth 5. Who laid the foundations of the earth that it should not be removed for ever Paraphrase 5. As for the globe of the earth which is incompassed with the regions of air and celestial spheres and hath no visible support to sustain so heavy a body hanging in the midst of such an expansion yet
locusts Exod. 10.4 came and swept utterly away v. 5. 36. He smote also the first-born in their land the chief of all their strength Paraphrase 36. In the last place he sent his destroying Angels in the depth of the night to kill every first-born the prime and stoutest and most valued both of man and beast through all the land from Pharaoh to the meanest person in Aegypt ch 11.5 and 12.29 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes Paraphrase 37. And upon this last judgment they were urgent and importunate to have them gone Exod. 12.31 33. And the children of Israel took all the houshold-stuff that they had and God gave them favour in the sight of the Aegyptians Exod. 11.3 and 12.36 so that they lent them many rich jewels and denied them nothing that they required Exod. 12.35 36. And one circumstance more there was very considerable that at this time of their going out in this haste there was not one sick or weak person among all the people of Israel not one by impotence or sickness disabled for the march but all together and in one host or army went out from the land of Aegypt which strange remark of Gods providence though it be not exprest in the story is yet intimated Exod. 12.41 38. Aegypt was glad when they departed for the fear of them fell upon them Paraphrase 38. And now the Aegyptians were instructed by their plagues not onely to be content to lose these their so profitable servants but even rejoyced and lookt upon it as a deliverance to themselves that they were thus rid of them and so as they hoped of the sufferings which the deteining them against Gods command had brought upon them So terribly were they amated at the death of their first-born that they cryed out they were all but dead men if they did not presently atone God by dismissing them Exod. 12.33 39. He spread a cloud for a covering and fire to give light in the night Paraphrase 39. In their march God conducted them in a most eminent manner by his Angels in a cloud encompassing their hosts and that cloud so bright and shining that in the dark of the night it lighted them and gave them an easie passage Exod. 13.21 22. 40. The people asked and he brought quails and satisfied them with the bread of heaven Paraphrase 40. As they past through the wilderness of Sin and wanted food and murmured God pardoned their murmuring and furnished them with quails a most delicious sort of flesh and instead of corn for bread he sent them down in a showre from heaven bread ready drest or prepared and thence called Manna and that in such plenty that every man had enough Exod. 16.16 41. He opened the rock and the waters gushed out they ran in the dry places like a river Paraphrase 41. At Rephidim when they murmured for water Exod. 17. God appointed Moses to strike the rock in Horeb v. 6. and there came out water in such plenty that it ran along see Psal 78.20 and as the Jews relate attended them in a current or stream through the drought of the desart so that we hear no more of their want of water till they came to Cadesh see note on Cor. 10. b. and then took a contrary way in their journeying 42. For he remembred his holy promise and Abraham his servant Paraphrase 42. And all this an effect of his own free mercy in discharge of his promise made to Abraham whose fidelity to him God was pleased thus to reward upon his posterity 43. And he brought forth his people with joy and his chosen with gladness 44. And gave them the lands of the heathen and they inherited the labour of the people Paraphrase 43 44. And so at length having brought out his people with so much glory victorious and triumphant out of Aegypt he possest them of the promised Canaan cast out the old inhabitants before them for their pollutions and idolatries and planted this his peculiar people in their stead 45. That they might observe his statutes and keep his laws Praise ye the Lord. Paraphrase 45. And all this not that they should indulge to riot and imploy their plenty in lusts and pleasures or grow fat and wanton but that being thus richly supplied wanting no manner of thing that is good having nothing of encumbrance or diversion but on the contrary all kinds of encouragements to piety they should therein constantly exercise themselves according to the ingagements and obligations incumbent on those that had received such a succession of miracles of mercies from God a type of that duty now incumbent on us Christians upon far greater and more considerable obligations that especially of our redemption by Christ from the power as well as the guilt of sin and return him the tribute of sincere obedience for ever after approve themselves an holy peculiar people to him zealous of good works And in so doing let us all indeavour uniformly to praise and magnifie and glorifie the name of God Hallelujah Annotations on Psal CV V. 3. Glory ye That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reciprocal conjugation is yet to be here rendred in the active sense is agreed on both by the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the former praise in his name and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise to his name where as ב in so ל to is certainly a Pleonasme as v. 15. both ב and ל are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his anointed and his prophets and the whole phrase signifies no more than the Latin of the Syriack expresses Laudate nomen sanctitatis ejus praise the name of his holiness just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God and in God are all one the preposition being abundant very frequently The LXXII indeed and the Latin reade it in the passive sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudamini in nomine sancto be ye praised in his holy name but this certainly without any propriety of expression the praises of God and not of our selves being the duty to which we are invited in this Psalm V. 4. His strength For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and accordingly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin confirmamini be confirmed and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and so the sense would well bear seek the Lord and be confirmed let all your strength be sought from him so the Jewish Arab Seek the Lord and seek that he would strengthen you or strength from him or you shall certainly be strengthened if by prayer you diligently seek him But we need not change the reading for the gaining this sense This Psalm was composed for the constant use of the Sanctuary and then 〈◊〉 〈◊〉
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
most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and satiâ—ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.
60. v. 5 6 7 8 9 10 11 12. and i◠a solemn commemoration of God's mercies to David in the victories obtained by him over his enemies round about particularly at the taking of Rabba 2 Sam. 12.29 together with a prayer for continuance of all God's mercies 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harp I my self will awake early Paraphrase 1 2. Blessed Lord how am I ingaged to bless and praise thy holy name to imploy my tongue and all the instruments of musick and every faculty of my soul in commemorating thy goodness and signal mercies to me This is the least that can be deemed incumbent on me and this I shall most readily heartily and chearfully perform see Psal 57.7 8. 3. I will praise thee O Lord among the people and I will sing praises to thee among the nations Paraphrase 3. And 't is not fit that so great dignations should be acknowledged in the closet or privacy onely 't is most decent that our tribute of praise for them should be in the midst of the assembly with the greatest possible solemnity calling all others to take part in so important an office Psal 57.9 4. For thy mercy is great above the heavens and thy truth reacheth unto the clouds Paraphrase 4. For thy mercy and fidelity have been magnified toward me in a most eminent manner and are each of them infinitely great see Psal 57.10 5. Be thou exalted O God above the heavens and thy glory above all the earth Paraphrase 5. For which therefore blessed be for ever thy glorious majesty in the highest degree that is possible for us finite and infirm creatures see Psal 57.11 6. That thy beloved may be delivered save with thy right hand and answer me Paraphrase 6. Who have received such signal assistances from thee evidences of thy special favour and interposition of thine own right hand in return and answer to the prayers which we have addrest to thee See Psal 60.5 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of my head Judah is my lawgiver Paraphrase 7 8. God made me a most sure promise which he hath now most signally performed and so given me matter of all triumph and rejoycing and thanksgiving that I am not onely fully and quietly possest of all the kingdom both of Israel and Judah and delivered from the assaults which were made against me by my malicious neighbours see Psal 60.6 7. note d. 9. Moab is my washpot over Edom will I cast out my shooe over Phililistia will I triumph Paraphrase 9. But even that they that thus assaulted me are themselves brought down in subjection to me by name the Moabites the Idumaeans and the Philistims see Psal 60.8 and note d. 10. Who will bring me into the strong city who will lead me into Edom Paraphrase 10. And now let the Ammonites cast us in the teeth reproach us as if we should doe nothing of all this as if their cities were impregnable or our armies utterly unsufficient to vanquish and subdue them 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts Paraphrase 11. That God which for our sins had formerly withdrawn his assistance and so long we must needs be improsperous having no means left to accomplish any victories hath now been graciously pleased to return to us and assist us and manage the whole business for us to give us this last victory over the Regal City and King of the Ammonites and so to testifie by this happy success his signal presence with us 12. Give us help from trouble for vain is the help of man Paraphrase 12. To him therefore alone is our resort in the greatest distress from him must come the relief or we shall be lost all other assistances beside that of heaven being utterly unsufficient see Psal 60.11 13. Through God we shall doe valiantly for it is he that shall tread down our enemies Paraphrase 13. If he interpose his power on our side no enemy shall be able to stand before us It is he and not any strength of ours that shall work all our victories for us see Psal 60.12 And on this we will confidently depend through his goodness and mercy to us Annotations on Psal CVIII V. 4. Above the heavens Among the few variations which are made in this Psalm from the several parcels of Psal 57. and 60. of which it is composed it may be observed that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens Psal 57.10 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the heavens which being designed as an expression to set out the greatness of the extent of God's mercies First it doth that very perfectly and signifies the infiniteness of it not onely above the heavens but from thence continuedly down to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above to the lowest and meanest of us and to all betwixt and Secondly it confirms our rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here not clouds but skyes meaning the bodies of the heavens those pure aethereal orbs where the Sun and Moon and Stars are see note on Psal 57. c. for taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celestial bodies these two phrases will perfectly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the lower of them the aiery regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or the higher of them the celestial orbs onely with this difference that the former phrase notes the descent from thence hither not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above and the latter the ascent from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or as far as to that the former notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depth the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height of it V. 9. Will I triumph Here is another variation betwixt this Psalm and the copy whence 't is transscribed Psal 60.8 Here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims I will shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will jubulate saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will cry or make a noise give a shout saith the Syriack but the LXXII by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims are subjected unto me the full intimation of that shouting over them But Psal 60.8 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that place we have already shewed see Psal 60. note c. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred over me but simply over viz. joyned with that which next follows over the Philistims and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou was to be applied either as speaking to himself
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 poor to save him from them that condemn his soul Paraphrase 30 31. Of this I am so confident that I have nothing to doe but to provide for my thanksgiving and this will I perform in the most solemn and publick manner and proclaim his abundant constant mercies to me in taking my part most signally when I am at the lowest espousing my cause rescuing me from all the assaults of those that resolved and verily hoped to take away my life And in the same manner will he certainly deal for all those who in their greatest distresses shall faithfully adhere to him and repose their full confidence in him Annotations on Psal CIX V. 1. O God of my praise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my praise is to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is agreed on both by the Chaldee and Syriack The onely question is whether it be to be joyned by apposition and rendred O God my praise or as a genitive case following another substantive O God of my praise Of either of these the word is equally capable and the sense is either way the same being but a compellation of God as of him whom he is bound continually to praise and magnifie for espousing his cause and defending him The LXXII have joyned it to the verb and so reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Deus laudem meam ne tacueris But again those words are capable of a double sense for my praise may either be God's praising of David or it may be David's praising of God In the first sense 't will be O God be not thou silent of my praise whilst others reproach me v. 2. be thou my advocate plead my cause proclaim and justifie my innocence In the latter 't is be not silent to my praising of thee or silence not refuse not neglect not my praising of thee and the Aethiopick have put prayer for praising and then 't is evidently be not silent to but answer my prayer But the former is the most probable way of rendring putting it by it self hold not thy peace in the notion wherein God's holding his peace keeping silence is opposed to his interposing for the aid and defense of any So Psal 28.1 in the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not silent from me lest if thou be I become like them that go down into the pit i. e. interpose thine aid and strength for me So Psal 35.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not silent remove not thy self from me O God and Psal 50.3 The Lord shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not be silent and 83.1 in three phrases all to the same importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not stillness or silence be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not silent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do not thou be quiet And so here O God my glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Syriack O God of my glory my singing my rejoycing to the very same sense Thou who art the onely authour of all the good or joyfull news that I ever receive of all the mercies in whom I glory rejoyce and take comfort to whom all my praises are due do thou interpose for my rescue and relief The Jewish Arab reads Withhold not or refrein not from my oppressor Refrein not to oppose thy self against him that oppresseth and injureth me V. 6. Set thou a wicked man over him The Latin translator of the Syriack suggests here another rendring Praecipe adversus eos iniquo give the wicked man charge against them and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would well enough bear against as well as over him But the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil will not accord being in the Scripture used onely in these two notions either of disposing unto as a trust or setting over as a praefect and accordingly the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over him and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitute over him a wicked man and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will as readily bear set a wicked man over him The onely difficulty will be what 't is to set the wicked over him and that will best be fetcht from the forementioned notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicated by the context That signifies to set over as a Praefect and the context determins that Praefect to be a Judge being the description of a Judicature in which the person here spoken of is to be condemned and cut off And that will sure be done if a wicked man be set on the tribunal before which he is accused and arraigned In accordance with this follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the adversary or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that maintains the accusation against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accuser say the LXXII stand at his right hand according to the Jewish manner in judicature where the accuser he that managed the plea was set at the right hand of the accused And then it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall come to receive his sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him go out wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so the Chaldee and Syriack also let him go out condemned in the notion of going out as that is opposed to standing in judgment Psal 1. and of wicked as that is opposed to just in foro justified or acquitted for so that must signify condemned Now it may next be demanded who this person is that is thus to be arraigned and condemned And the story and first literal sense referring it to Achitophel or to Doeg principally and in an inferiour degree to all others the parties whether in Saul's oppression or in Absolom's rebellion and the prophetick sense to Judas principally and together with him to the Jews the crucifiers 't is yet manifest that none of these were arraigned before any humane tribunal The resolution therefore must be that the style is here poetick as well as prophetical and signifies their ruine as certain and as formidable as the arraignment condemnation and execution of a malefactor upon earth The tribunal also before which they are sentenced being first that of their own conscience remarkable both in Achitophel and Judas which died the same death probably that of suffocation of melancholy see note on Matth. 27. a. inflicted on them by their own accusing conscience and secondly that of God's just judicature before which they are sure to be cast and go out condemned And from thence it was that these signal judgments fell both upon Saul and Doeg and on Absolom and his followers in the story and on the bloudy crucifiers in the New Testament V. 7. His prayer become sin The meaning of this phrase may most probably be taken from the custom of the Jews who at their death did out of course make this prayer
pleasure in such meditations than in all other the most sensual divertisements and receive great profit and advantage by it 3. His work is honourable and glorious and his righteousness endureth for ever Paraphrase 3. All that he doth is infinitely magnificent and beautifull the works of his creation most admirable and stupendious and so the works of his preservation and providence full of omnipotent greatness and wisedom But above all his justice and purity his detestation of all sin and exact fidelity in all his promises is infinitely to be magnified as that which goes through all his other works 4. He hath made his wonderfull works to be remembred The Lord is gracious and full of compassion Paraphrase 4. The great miraculous works of his providence among us have made such impressions on men as will never be forgotten but recorded and reported for ever and indeed God hath made special ordinances the Passeover c. to that purpose Yea they have given him a title whereby he is known by all the same that he once proclaimed of himself to Moses when he desired to know and discern his nature more perfectly The Lord gracious i. e. a most gracious and mercifull Lord not forward to punish every sin that out of frailty is committed against him but abundant in mercy and loving kindness to all that faithfully adhere to him 5. He hath given meat unto them that fear him he will ever be mindfull of his Covenant Paraphrase 5. He never fails to provide for them that serve and obey him all things that they stand in need of he hath promised never to leave nor forsake such and whatsoever he hath thus by Covenant obliged himself to he will be certain duly to perform Thus did he promise Abraham concerning his posterity in Aegypt Gen. 15.13 and accordingly it was signally performed 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen Paraphrase 6. His providence hath most effectually and eminently been discernible in his dealing with his people the Jews before whom he hath cast out the Canaanites and other inhabitants of seven very fruitfull nations who had exceedingly provoked him with their unnatural sins and given to this his people the quiet possession of them to which they had not the least right or title but from his immediate donation 7. The works of his hands are verity and judgment all his commandments are sure Paraphrase 7. And herein as in all things else his actions have been most just and righteous just vengeance to obdurate sinners as perfect fidelity and performance of his promise to Abraham his servant And so all his appointments both for the rooting out and planting in his menaces and promises are most assuredly performed there is no frustrating of any of them 8. They stand fast for ever and ever and are done in truth and righteousness Paraphrase 8. Being once ratified and confirmed by him they are sure to have that exact uprightness in them that they remain steady and immutable 9. He sent redemption to his people he hath commanded his covenant for ever holy and reverend is his name Paraphrase 9. And the like wonderfull act of power and mercy and fidelity was it in God that he rescued and brought out the seed of Abraham to whom his promises were made from the slavery of Aegypt an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son and by a mighty hand made good his promises to them of bringing them into Canaan Thus firm and inviolable are all God's pacts and agreements made with his people to whom as his mercies are most admirably firm and for ever to be acknowledged with thanksgiving so his judgments are most dreadfull and formidable to all that provoke them to fall upon them 10. The fear of the Lord is the beginning of wisedom a good understanding have all they that doe his commandments his praise endureth for ever Paraphrase 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God an awe to his laws and a dread to his judgments and when all is considered this will be found the prime wisedom And the reason is clear The Law of God is the declaration of those things which are most our concernments to know his commandments bring all profitable knowledge and judgment to them that carefully set themselves to and are daily exercised in the practising of them They that constantly guide their lives according to those divine directions will soon discern experimentally what others at a distance never dream of that the practice of his precepts is of all other things most for their turns most agreeable to all their interests both in this and another world And so for that most eminent mercy of such his divine and most excellent precepts as well as for other parts of his Covenant his grace and mercies all possible praise is for ever due to his most holy name Annotations on Psal CXI V. 1. Praise ye the Lord What was observed and competently proved note on Psal 106. that Hallelujah was no part but onely the Title of the Psalm is applicable to this also and more that follow and is here most clearly demonstrable For this Psalm as also the next is one of those that are composed with exact respect to the order of the letters of the Alphabet And it is S. Hierom's true observation that this Psalm is the first which is purely Alphabetical the 25th and others which are well-nigh such failing or abounding in some Letter whereas this leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Title begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 112. doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in very short metre goes on exactly according to the letters of the Alphabet which it could not be imagined to do if it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah V. 1. Vright Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright 't is Kimchi's observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an appellative of Israel as Numb 23.10 Let me die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the upright And so they are called by a name of much affinity with this Jesurun in the notion and by analogy as in the New Testament the Christians are called Saints V. 2. Sought out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek investigate search is used for meditating studying and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a school or place for study of the Law and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Academy or Vniversity and accordingly 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inquirer is the student he that spends his time in searching and finding out difficulties see Notef. on that place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to the great works of God may be rendred are studied or meditated on 〈◊〉
they are consecrated but have really not the least degree of sense or life in them The materials whereof they are made are perfectly inanimate and the artificers carving on them mouths and eyes and ears and noses and hands and feet and throats is not at all available to give them the use or first faculty of language or sight or any other sense or so much as of breath And then they that can carve and work them to this end specially those that can offer their prayers repose their confidences in such inanimate statues are certainly as to any regular use of their faculties as senseless as irrational as any of them act as contrary to all reasonable or animal rules as meer images would doe if they were supposable to doe any thing 9. O Israel trust thou in the Lord he is their help and their shield Paraphrase 9. Whilst those the best gods that other nations acknowledge are thus perfectly impotent the God of Israel is a God of goodness and of power as able as willing to relieve them that trust in him O let all that are admitted to the honour of being own'd as his people confidently rely and repose their trust in him 10. O house of Aaron trust in the Lord he is their help and their shield Paraphrase 10. And above all those especially that draw nigh to him wait on his altar officiate in his divine service are in peculiar manner obliged to offer up their prayers and repose their affiance in him who hath promised to be present and assistent to them as those which are his proxies and commissioners upon earth to intercede betwixt God and man in things belonging to God 11. Ye that fear the Lord trust in the Lord he is their help and their shield Paraphrase 11. And the same is the duty or rather privilege of all faithfull servants of God to repose their whole trust in him as one that will be sure never to fail them nor forsake them 12. The Lord hath been mindfull of us he will bless us he will bless the house of Israel he will bless the house of Aaron Paraphrase 12. Of this we have had many experiences in the several acts of his power and mercy toward us and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State Temple and People whensoever we have need of it 13. He will bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. This is a prerogative indeed wherein the pious man infinitely exceeds and surpasses all other men in the world that he and his family and all that come from him are the peculiar province and care of the Creator of all the world and what blessing is there that they may not confidently expect and depend on by that tenure 16. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air and sea hath he given to man to have the dominion and use of the creatures that are therein 17. The dead praise not the Lord neither any that go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion The most we can doe in discharge of this duty is to bless and serve him constantly whilst we live here and when we are gone off from this scene where this service is performed to him and our bodies laid in their graves where there is nothing but silence no power or opportunities of serving or magnifying God any longer to leave it as a legacy to our posterity through all successions unto the end of the world that they may supply our defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred not with us in the notion wherein that is said to be with us which we have or is in our power as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances and 't is usually observed that the Jews imposed names of ill omen on the heathen Deities so the feasts dedicated to them in their idiome are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the simulacra idols or Images of the Gentiles which being consecrated by their Priests and thereby thought to be animated by those whose images they are thenceforth are worshipped as Gods So when 2 Sam. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti impuri spiritus sub statuis imaginibus consecratis delitescunt those impure spirits lie hid under the consecrated statues or images and again rapiunt ad se daemonia omnem spiritum immundum per consecrationis obligamentum they catch and force to them the devils and every unclean spirit by the band of consecration the spirits are supposed to be annext and bound to them by their magical rites and ceremonies So Arnobius cont Gent. l. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship
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
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
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
patient that which opens or which is opened If we take it in the latter sense then the opening of God's words is the explaining them so the Jewish Arab renders Because the opening of thy word inlighteneth O thou that makest the simple to understand And so the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood both by the Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open thy word and illuminate saith the one and declaratio verborum tuorum illuminat the declaring of thy words doth illuminate saith the other But if it be in the sense of thy word being the agent then 't is the opening our eyes wrought by thy word and that seems to be the more genuine meaning of it that God's word by opening our minds gives light to them teacheth them those things which naturally they did not could not know till they were thus illuminated And the Chaldee favours who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sculpture or impression of thy word illuminates which evidently refers to the Vrim whose name is derived from light and therefore will with full propriety be said to enlighten which surely the LXXII likewise reflected on when they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word by them used constantly to translate Vrim V. 139. Consumed me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as it signifies to consume and so is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath melted me or by melting consumed me and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciated me so it signifies also to bind press constrain in the notion wherein 't is said of Paul Act. 18.5 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was constrained or prest in spirit Thus the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath constrained me And this is the most probable acception of it zeal having that faculty of pressing and forcing expressions from one either of grief or indignation or the like as the occasion requires V. 148. Night-watches The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep guard watch signifies indifferently any of the three watches into which the night was divided the evening watch or beginning of the watches or first watch Lam. 2.19 the middle or night watch Jud. 7.19 and the last or morning watch Exod. 14.24 And to the last of these the context here inclines it so as it may agree with the dawning of the morning v. 147. and be fitly joyned with preventing which sure in both verses signifies rising betimes so it is proper to the morning not evening watch The Chaldee indeed gives it a greater latitude and reads the watches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning and evening both but the LXXII reade expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning V. 165. Offend them The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXXII literally reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no scandal to them by scandal meaning any thing that may wound or hurt or cause them to fall in their journey in the threefold notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII here use and is perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a stumbling-block and a snare and a gall-trap The meaning of it will be best understood by comparing it with the like phrase 1 Joh. 2.10 He that loveth his brother abideth in light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no scandal in him or to him the light wherein he abides will so assist him in every part of his march that he shall be free from those dangers which are parallel to the snares and stumbling-blocks and gall-traps which they that travail in the dark are subject to There the scandals are means of betraying the soul into sin temptations and no scandal to them signifies their security from those temptations that others so frequently are overcome by And so here as the great peace in the beginning of the verse according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes all manner of prosperity and felicity that especially wherein the soul is concerned so the no scandal to them is the immunity from temptations and snares i. e. from sins to which temptations are designed to bring men and this is the security which the love of God's commandments will give men when nothing else will The Chaldee here reade there is no scandal to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come meaning no mischief punishment of sin but the Syriack there is to them no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmity sickness disease the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sickness either of body or minde and so is most applicable to sin the disease of the soul V. 168. Before thee What is the meaning of a man's ways being before God will best be judged by other parallel phrases such are walking before God or in his sight and that signifies to live piously and so as is accepted by him And then here though it is certain all men's actions are seen by God and done in his sight yet his ways being before him will best be interpreted walking or living piously The Hundred and Twentieth PSALM A Song of Degrees The hundred and twentieth is a Prayer against calumniators and malicious persons and a complaint of the infelicity of such companions It seems to have been first formed by David in relation to Doeg 1 Sam. 22. and to have been after made use of in relation to the Captivity and is called a Psalm of Ascents because it was appointed to be sung by the Levites on some place of advantage with elevation of voice 1. IN my distress I cried unto the Lord and he heard me Paraphrase 1. Blessed be the name of the Lord God for all his mercies vouchsafed unto me I was in great distress and accordingly addrest my self to God for his relief and he was pleased to give ear unto me 2. Deliver my soul O Lord from lying lips and from a deceitfull tongue Paraphrase 2. And this was the summ of my prayer O blessed Lord I am fallen into the midst of calumniators and malicious false persons who by treachery and deceit are resolved to destroy me if thou Lord be not graciously pleased to deliver me out of their hands 3. What shall be given unto thee or what shall be done unto thee thou false tongue Paraphrase 3. All the good that is to be had by such company is to be wounded incurably and mischieved by them 4. Sharp arrows of the mighty with coals of juniper Paraphrase 4. Their tongues are as piercing as darts red hot in a stout souldiers hands no armour of innocence is fence against them 5. Woe is me that I sojourn in Mesech that I dwell in the tents of Kedar 6. My soul hath long dwelt with him that hateth peace Paraphrase 5 6. O what an infelicity
peculiar manner by whose ministery mercies and deliverances are solemnly conveyed to godly men or rather to Christ incarnate with whose Humanity the Deity being inseparably united God is always present with him and through him with us for whom sitting at God's right hand he constantly maketh intercession But more immediately referring to the Ark of God where he is pleased to exhibit his presence and audience to the prayers of his servants who there address them to him which being placed on mount Zion that sure is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hills v. 1. to which as they then came when they could to offer up their prayers so when they were hindred and detained from that personal address they yet turned their faces and lift up their eyes that way as here it is said See Dan. 6.10 This for the full and ultimate importance of the words But for the immediate sense of them the scheme seems to be military The besieged person daily looks to the hills to see if any relief be coming from any quarter any signal by fire or the like giving intelligence of succour approaching so saith Aben Ezra as men doe in a siege and so Kimchi also And then by this scheme the Psalmist expresses his own repose to be in God that dwelleth above in heaven and presentiates himself to his servants in Zion Our help cometh from a place higher than any earthly hill from a more sure deliverer V. 8. Going out and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and coming or going out and coming in being as here used by it self without any addition hath a different importance from what it hath when it is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the people 1 Sam. 18.13 and the like For then it imports governing or ruling onely So v. 16. all Israel and Judah loved David because he went out and came in before them So Act. 1.21 all the time that Jesus went in and out among us i. e. taught us ruled us his disciples here on earth But in this place without that addition it signifies more generally doing any thing of what sort soever all actions being comprehended under one of these two sorts going out to more publick and coming in to more private affairs or again going out to begin coming in at the end of the work The Chaldee here paraphrase it by going out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to affairs to negotiation and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the study of the Law The Hundred and Twenty Second PSALM A Song of degrees of David The hundred twenty second is an expression of great joy for a return to the benefits of God's publick service together with a prayer for continuance of those peaceable opportunities It was first composed by David probably after his return from his flight from Absolom and solemnly sung by the Levites upon the return from the Captivity see note on Psal 120. a. 1. I Was glad when they said unto me Let us go into the house of the Lord. 2. Our feet shall stand in thy gates O Jerusalem Paraphrase 1 2. Blessed be God for the joyfull news which he hath now afforded us the liberty to go to Jerusalem and to the Ark of God's presence which is placed there the most blissfull prerogative of peaceable publick assemblies from which we have been debarred so long 3. Jerusalem is builded as a city that is compact together Paraphrase 3. Jerusalem is a lovely place the very buildings being so uniform are very beautifull and an emblem of that union of minds both in charity and united intercessions which is the most amiable gracefull thing in the Church of God 4. Whither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Paraphrase 4. And nothing more lovely in it than that it is the place to which all the inhabitants of the land are thrice every year obliged to go up to commemorate the mercies of God afforded to his people 5. For there are set thrones of judgment the thrones of the house of David Paraphrase 5. Yet beside this of the house and service of God there also the Sanhedrim or supreme judicature of the nation sitteth that great court where the highest matters are decided And there also is the palace where David and the Kings of Judah descending lineally from David do and shall constantly reside 6. Pray for the peace of Jerusalem they shall prosper that love thee Paraphrase 6. From all these both civil and ecclesiastical considerations it is the duty of all good men to pray for this place and to love it most affectionately to beseech God to bestow a quiet injoyment of all these advantages and therein all manner of prosperity upon it And they that thus love and pray and contribute their utmost to it shall certainly gain to themselves prosperity and temporal felicity by this means 7. Peace be within thy walls and prosperity within thy palaces Paraphrase 7. Let this therefore be our united prayer that God will pour down all his blessings upon this place 8. For my brethren and companions sakes I will now say Peace be within thee 9. Because of the house of the Lord our God I will seek thy good Paraphrase 8 9. And as our prayers so let our most earnest indeavours be bent this way to advance the prosperity and tranquility of it and so both of Church and state which are equally concerned in it And to this all obligations both humane and divine charity to our brethren and piety to that God who is adored and glorified there most strictly engage us Annotations on Psal CXXII V. 3. Compact This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn or associate or joyned to it self together refers critically to that which the sacred story gives us of that city The site of it was upon a very unequal ground the low town was mean and dismantled the castle on the hill was fortified and held as a place of strength which being taken by Joab David built up the whole and so made it one city associated and joyned together 1 Chron. 11.7 8. David dwelt in the castle and built the city round about and Joab repaired the rest of the city V. 4. Vnto the testimony of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth literally signifie the testimonies as that imports commands given to Israel So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb as it signifies to testifie is also to admonish and so testimonies and statutes and judgments Deut. 4.45 are all used in the same sense for the commands delivered by Moses from God and so ch 6.20 What mean the testimonies and frequently in this book of Psalms God's testimonies being that which he hath revealed and thereby testified of his will So when
soul will not bear that And the Chaldee and Syriack exactly follow the Hebrew The Hundred and Twenty Fifth PSALM A Song of Degrees The hundred twenty fifth is a declaration of the onely true safety that which consists in our adherence to God without any seeking to irregular indirect means for the attaining it Aben Ezra applies it to the days of the Messiah 1. THey that trust in the Lord shall be as mount Sion which cannot be removed but standeth fast for ever 2. As the mountains are round about Jerusalem so the Lord is round about his people from henceforth even for ever Paraphrase 1 2. There is no such perfect security as that of the faithfull servant of God which reposeth his intire trust and dependence on him He that doth so stands as fast as the holy mountain whereon God himself is pleased to reside which certainly no power of man can be able to remove out of its place The guard of God's Angels and blessed protection surrounding him cannot better be exprest than by the situation of Jerusalem with hills incompassing it for as those hills are sure to keep that city safe from all incounters of winds or tempests so doth the blessed protection of God surround all faithfull servants of his 3. For the rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hands unto iniquity Paraphrase 3. For however for a time the tyrannical oppressions of wicked men may prosper to the disturbing the peace of the pious and so rob them of their promised portion of felicity in this life yet will not God permit this to be lasting or durable to the one or to the other prosperity to the wicked or oppressions to good men lest it should be a temptation of too great force able to shake the constancy of pious men and perswade them to doe as wicked men doe when they see it prosper so well with them See note on Psal 16. f. 4. Doe good O Lord unto those that be good and to them that are upright in their hearts 5. As for such as turn aside unto their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel Paraphrase 4 5. God is and will certainly be a gracious and bountifull God to all that continue faithfull and constant to him Their sincere indeavours of serving him shall be abundantly rewarded by him whilst on the other side all obstinate impenitent sinners that in despight of all God's commands and threats and warnings will still go on to heap sin upon sin one wilfull provocation upon another God shall certainly inflict most horrid eternal punishments on them which shall yet farther be increased and inhansed to them by seeing the true pious man whom they scorned and opprest in this life to be received into a state of immarcessible felicities Annotations on Psal CXXV V. 2. As the mountains The Hebrew here is elliptical and best supplied by adding the verb hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem hath hills round about her and this a fit expression of the safety and security of the situation being thus guarded from winds and tempests and this a seasonable resemblance to express the benefit and safety which ariseth from God's protection which incompasseth the pious man The LXXII have here by varying the punctation made this other sense of the two first verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that trust in the Lord are as the hill Sion and then in another sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that inhabits Jerusalem shall not be shaken for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountains are round about it and the Lord is round about his people In which rendring they have made no other change beside that of the pointing save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall stand they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle standing or dwelling which is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee and Syriack accord to our ordinary reading and punctation V. 5. Turn aside unto The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bend distort pervert regularly signifies perverting distorting and being joyned here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we rightly render crooked ways it signifies a perverting those ways which are already crooked i. e. going on still and improving their course of impiety in stead of reforming or strengthening growing worse and worse And to such obdurate sinners which daily accumulate sin on sin the vengeance belongs which is here spoken of viz. to be cast out rejected from God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies making to go or walk either bidding them go Go ye cursed into everlasting fire or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and send out is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII here he shall drive them out and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workers of iniquity as when Christ saith they shall have their portion with hypocrites or unbelievers The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell the place where such must expect their payment The Hundred and Twenty Sixth PSALM A Song of Degrees The hundred twenty sixth celebrates the return from captivity and the great joyfulness thereof after their former sorrow and seems to have been first compiled by Esdras or some of that Age. 1. WHen the Lord turned again the captivity of Zion we were like them that dream 2. Then was our mouth filled with laughter and our tongue with singing Then said they among the heathen The Lord hath done great things for them Paraphrase 1 2. After a long and a miserable captive state it hath at length pleased God to bring us back again to the injoyments of his publick service in his holy place This is a most joyfull blessing to us to be celebrated with mirth and festivals and singing of Psalms being as it were the restoring of a joyfull comfortable state of health to a numerous people that were long under a dolorous epidemical disease The mercy so great and unexpected and wrought so wonderfully for us that the very heathens themselves could not but acknowledge it a work of God's great power and special favour to us 3. The Lord hath done great things for us whereof we are glad Paraphrase 3. And so indeed 't is true The Lord hath magnified his mercy toward us restored to us health and joy 4. Turn again our captivity O Lord as the streams in the south Paraphrase 4. As for those that are yet behind unreduced for so 't is certain some came back before others some with Esdras others after with Nehemiah Lord be thou pleased to hasten their delivery That mercy will come as seasonable to them as water to the most patched dry soil 5. They that sow in tears shall reap
to add a little more what this morning watch was or of how many hours it consisted because in this matter the computation of the Old and New Testament doth appear to differ In the Old Testament we find but three watches in the night and then each must consist of four hours The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the watches Lam. 2.19 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle watch an evidence that there were but three Judg. 7.19 the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning watch Exod. 14.24 and accordingly here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watchers in the morning And so in the Talmud tr Berachoth Rabbi Eliezer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are three watches in the night and so afterward R. Isaac also And that thus the night was divided among the Grecians also appears by Homer in the 11th of the Iliads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the larger part of the night that of two portions of it was past and now the third portion of division remained On which saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the night according to the ancients to be divided into three watches in like manner as the day also saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning or evening or midday Yet in the New Testament it is evident there were four watches in the night among the Jews introduced as several other customs from the Romans mentioned Mar. 13.35 under the styles of evening midnight cockcrowing and morning and so Matth. 14 25. Jesus came to them in the fourth watch of the night The verse is by the Jewish Arab rendred So my soul is to him of or from the keepers or guard by day and the keepers or guard by night and in a note he saith that this is not a literal version yet a rendring as he supposed of the sense to express his continual doing it through the whole course of night and day Kimchi reads My soul is to the Lord of the watchers for the morning i. e. waiteth in the night for the Lord that it may be of those that watch for the morning i. e. that rise in the morning-watch to pray and the repeating the words sheweth their continual course and custom so to doe The Hundred and Thirty First PSALM A Song of Degrees of David The hundred thirty first is a profession of humility as that which best qualifies for God's mercy and is the onely sure foundation of hope in him It seems to have been first formed by David in the time of his distresses to vindicate himself before God of the accusation which Saul's sycophants so studiously threw upon him that he designed mischief to Saul and thereby the kingdom to himself And after it was appointed to be used at the return from captivity no temper better becoming those that have received the greatest mercies than that of humility and affiance 1. LOrd mine heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Paraphrase 1. O Lord I have always indeavoured to keep all pride and ambition out of my heart not to meddle with things of weight and difficulty and such as are above my strength to manage 2. Surely I have behaved and quieted my self as a child that is weaned of his mother my soul is as a weaned child Paraphrase 2. But on the contrary to learn and practise humility self-denial resignation and submission to the will of God to look on my self as a most feeble impotent child able to doe nothing of my self but wholly to be directed supported and inabled by him in all my undertakings and so to wean my self from my natural affections and desires as an infant is when he is estranged from his mothers breast 3. O Israel hope in the Lord from henceforth and for ever Paraphrase 3. And the same temper I shall recommend to all pious men as that which will for ever stand them in most stead with an utter abrenunciation of all self-trusts or secular confidences to roll and repose themselves wholly upon God who will undoubtedly answer and supply and never be wanting to them that thus depend on him Annotations on Psal CXXXI V. 2. Surely I have behaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to sense to be rendred quin but. The LXXII attending to the letter render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set or dispose the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put my hand upon my mouth and the LXXII to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was humbly disposed and so most rationally it is to be rendred if not by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet by virtue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows which notes imposing silence upon himself and then the putting preparative to that must be the putting the hand upon the mouth and so the Chaldees rendring may seem rather a supply of an Ellipsis than by way of paraphrase But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to level Isa 28.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he hath made plain the face of the ground a scheme which the Baptist uses for working such a temper in the heart as is qualified for the reception of piety Luk. 3.5 To which that of the LXXII comes nearer humility and lowliness of mind being the plain meaning of that other more poetical phrase For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but have elevated but hereby they have varied the sense little their if I have not humbled but exalted my soul being all one in effect with I have not exalted but humbled The similitude that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with or toward the mother so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with or toward is a denotation of the greatest obedience and dependence and self-denial and resignation that can be for so the weanling though he begin to goe and speak and live without the teat yet wholly depends on the mothers aid and teaching and provision for each of these And so in the application my soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with me where yet the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as retributions from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retribute which cannot belong to that place The Jewish Arab reads But I have equalled my soul and made it like to a weanling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that desireth after his mother as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of the same notion with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that were much alike in signification The sense he gives in a note I cast my affairs on the Lord
was principally designed 6. To him that stretched out the earth above the waters for his mercy endureth for ever Paraphrase 6. A like act of infinite power and wisedom it was when the waters covered the face of the earth and so rendred it unhabitable to us to prepare vast receptacles for the waters and thither to convey and remove them from the surface of the earth and so to secure the earth by bounds set to the Ocean that it shall not be overflowed by it but remain a peaceable fruitfull safe habitation for us which is an act of the same infinite constant mercy 7. To him that made great lights for his mercy endureth for ever 8. The sun to rule by day for his mercy endureth for ever 9. The moon and stars to rule by night for his mercy endureth for ever Paraphrase 7 8 9. A like act of his power and wisedom it was and so also of his infinite mercy and bounty toward us that he created the sun moon and stars for such excellent benefits of mankind not onely illuminating this lower world of ours but refreshing and warming and sending forth various influences into every the meanest creature by these great instruments managing and guiding and preserving and by propagation continuing all creatures directing them in all their undertakings preparing both for work and rest and providing all things necessary for them 10. To him that smote Aegypt in their first-born for his mercy endureth for ever 11. And brought out Israel from among them for his mercy endureth for ever 12. With a strong hand and with a stretched out arm for his mercy endureth for ever 13. To him which divided the red sea into parts for his mercy endureth for ever 14. And made Israel to pass through the midst of it for his mercy endureth for ever 15. But overthrew Pharaoh and his host in the red sea for his mercy endureth for ever Paraphrase 10 11 12 13 14 15. But yet more peculiarly hath his power and mercy to us been magnified in rescuing our whole nation out of the slavery and oppressions of Aegypt and this in a most prodigious manner multiplying judgmenâ— upon the Aegyptians 〈◊〉 one degree to mother till at length he destroyed the first-born in every family upon which they were inforced to let us go but then farther interposing for us by making the red sea recede till our people past through the chanel of it and then bringing it back again in a full violence upon the armies of the Aegyptians which pursued us at our departure and overwhelming and drowning all of them which was such an heap of prodigies of mercies to us his unworthy people that no story hath ever exemplified in any other time 16. To him which led his people through the wilderness for his mercy endureth for ever Paraphrase 16. And after this leading us through the desart for many years together he miraculously provided necessaries for us sending us bread from heaven abundance of delicate food and water out of a rock of â—nt and so gave us conâ— testimonies of his infinite unexhausted bounty 17. To him which smote great Kings for his mercy endureth for ever 18. And slew famous Kings for his mercy endureth for ever 19. Sihon King of the Amorites for his mercy endureth for ever 20. And Og the King of Bashan for his mercy endureth for ever 21. And gave their land for an heritage for his mercy endureth for ever 22. Even an heritage unto Israel his servant for his mercy endureth for ever Paraphrase 17 18 19 20 21 22. And then to perfect his mercy he led us to that land of Canaan which he had promised to give to the posterity of Abraham and by his sole power and conduct inabled us to conquer and destroy great and eminent Princes with their whole armies such were Sihon and Og see Psal 135.11 12. and Numb 21.24 c. which came out against us and by these slaughters rooted them out planting us in their stead giving us a most fertile Kingdom to possess as our own for our selves and our posterities An unparallel'd number and weight of mercies which ought for ever to be commemorated by us And yet for all this but a weak imperfect shadow and resemblance of the redemption of mankind out of a far more unsupportable slavery under sin and Satan which by the gift of his own Son he hath wrought for us 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever Paraphrase 23 24. And though since our coming unto all this plenty he hath permitted us upon our provoking sins to be brought low and oppressed by our enemies yet hath he not utterly forsaken us but again returned in mercy to us and rescued us out of their hands and restored us wonderfully to our former peace and safety 25. Who giveth food to all flesh for his mercy endureth for ever Paraphrase 25. Yet neither are his mercies confined and inclosed within so narrow a pale as this of the people of Israel but it is inlarged to all mankind even to all living creatures in the world which as they have from him their original being so have they their continual support and a constant supply to all their wants of what sort soever they are all that is necessary to their bodies as well as their souls 26. O give thanks to the God of heaven for his mercy endureth for ever Paraphrase 26. All which and all the goodness that any man partakes of in this life is but an efflux from that unexhausted fountain of infinite bounty descends from the Father of lights the one Creatour and preserver and governour of the world and so is to be own'd and acknowledged by all and he to have the thâ—nks and honour and glory of it O let all men in the world pay him this tribute and never miss to commemorate his endless mercies The Hundred and Thirty Seventh PSALM The hundred thirty seventh is a description of the sadness of the Babylonish captivity and the peoples vehement desire and hopes to return to Canaan and seems to have been composed presently after the return from the Captivity or when they saw the taking and wasting of Babylon to approach 1. BY the waters of Babylon there we sat down yea we wept when we remembred Zion Paraphrase 1. In the time of our deportation and captivity being carried so far and deteined so long from the comforts of our own countrey we had no divertisement but that of reposing our selves on the banks of Euphrates and Tigris c. and bewailing our losses and recounting the felicities we once enjoyed when we were allowed the solemn publick meeting for the service of God at the Temple 2. We hanged our harps upon the willows in the midst thereof Paraphrase 2. As for the instruments of our Musick which were wont to assist in the quire and help to
the notion of the word in this place and so singing praises to God before the Angels be the praising him in the Sanctuary appointed for his worship and where by his Angels he is present to his worshippers So Eccles 5.6 Say not before the Angel viz. the Angel that is present in the house of God v. 1. So Agrippa in Josephus de Bell. Jud. l. ii.c.xvi speaking to the people near the Temple saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call your Sanctuary to witness and the holy Angels of God those that are there present Angelus orationis saith Tertullian de Orat. the Angel of prayer which the Jews believe to be present with them and meet them and praise God with them in their Synagogues and of which that speech heard in the Temple before the destruction of it by Titus is most probably to be understood Migremus illinc Let us depart thence The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against referring probably to the way of alternate singing one part of the quire singing over against and answering the other singing together by courses Ezra 3.11 and that S. Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyning in quire with the Angels seems to refer to In the end of this first verse the LXXII add above what is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard all the words of my mouth which the Latin affix to the first part of the verse Confitebor tibi Domine in toto corde meo quoniam audisti verba oris mei I will confess to thee O Lord with my whole heart because thou hast heard the words of my mouth But this is sure some Scholion which crept from the margin into the text and is not owned either by the Chaldee or the Syriack V. 2. Magnified thy word For word here the copies of the LXXII which now we have and which S. Hierom S. Augustin S. Hilary S. Chrysostom and Theodoret used read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy which therefore the Latin joyning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name reade magnificasti super omne nomen sanctum tuum thou hast magnified thy holy name above all and so the Arabick thy holy name above all things But in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so near the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech by which they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than five and twenty times and never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save in this one place However it be the Syriack as well as Chaldee adhere to the Hebrew and reade the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of thy praise All the difficulty will be what is meant by God's magnifying his word His word being here annext to loving kindness and truth must needs be that part of his word to which these two are applicable i. e. his promise the matter whereof is mercy or loving-kindness and in the performance of which is truth or fidelity And then to magnifie this word of promise seems to signifie two things 1. the making very great and excellent promises and then 2. the performing them most punctually and so that double meaning of the phrase will be perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and fidelity foregoing and the doing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all his name is promising and performing most superlative mercies above all that is famed or spoken or believed of God This will be yet more manifest if we render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice used in the former part of the verse not for proportionably to the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Dative case but above proportionable to their use of it with an Accusative as in this place it is acknowledged to signifie For then thus it will run I will worship c. and praise thy name above thy loving-kindness and above thy truth i. e. 't will be too low too short a compellation to call thee mercifull or veracious or style thee after any other of thy Attributes thou art all these and more than so thou hast magnified thy word given and performed most glorious promises above all thy name above all that men have apprehended or spoken of thee The Jewish Arab reads I will give thanks unto thy name for thy bounty and beneficence seeing thou hast magnified above all thy Attributes or thy description or whereby thou art described thy word And in this sense though not from the importance of thy word for the eternal Word or Son of God this Verse and Psalm may reasonably be interpreted of God's mercies in Christ so far above what could be famed or said or believed or apprehended of him V. 5. Ways What is here meant by in the ways of the Lord hath some difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many significations 1. It s local importance for a way by which we pass and then the ways of the Lord will mean the coming to worship at Jerusalem foretold in several of the Prophets and then singing there will be very proper because in the march to Jerusalem at the solemn feasts the people were accustomed thus to entertain themselves with singing the praises of God 2. 'T is taken for the Law as was observed on Psal 119. Note a. and in that sense it will well cohere with the end of the foregoing verse the Kings c. shall praise thee when they hear the words of thy mouth Yea they shall sing in the ways of the Lord rejoyce and praise his name and solace themselves in the Law of God 3. 'T is taken for the manner of God's dispensations his nature and attributes and dealing with men according to the request of Moses that God would shew him his way Exod. 33.13 And this also will be a convenient rendring in regard of the subsequent verses though the Lord be high yet hath he respect to the lowly c. And the full sense will be compounded of all these that in the serving of God in considering his dealings to us and performing obedience to him they shall rejoyce and bless his name and chearfully entertain themselves V. 7. The wrath Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nose see Psal 135. Note b. and so the Interlinear renders it here super nasum upon the nose so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose Thus in our common speech to lead one by the nose imports a perfect rule over him that is so dealt with and in a like proverbial speech to put a hook into the nostrils signifies restreining of the insolent Isa 37.29 And so it will fitly signifie here 〈◊〉
a few special favourites of his but inlarged and vouchsafed to all and every man in the world upon the title of his fatherly mercy to his creature till by their impenitence persisted in against his means of grace they render themselves incapable of it 10. All thy works shall praise thee O Lord and thy saints shall bless thee 11. They shall speak of the glory of thy kingdom and talk of thy power Paraphrase 10 11. And proportionably according to the just merit of it all the men in the world are obliged to pay thee the acknowledgments of thy supereminent transcendent mercy but especially those that are so qualified by the power of thy grace obediently received by them as to have a more particular interest therein 12. To make known to the sons of men his mighty acts and the glorious majesty of his kingdom Paraphrase 12. These shall never satisfie themselves that they have said enough in depredicating the inward beauties and felicities and admirable excellencies of the kingdom of God in mens hearts that state of souls when by the divine and sanctifying power of his grace the dominion of sin and Satan is subdued and the kingdom of heaven erected in the stead of it and all the faculties of the soul voluntarily and chearfully and constantly subjected to it The sweetness and comforts of this shall so transport and ravish them that have a vital taste of it in their own hearts that they shall earnestly desire and endeavour to discover and recommend it to others and bring all men to a sense and acknowledgment how desirable a thing it is to be the subjects of this kingdom 13. Thy kingdom is an everlasting kingdom and thy dominion endureth throughout all ages Paraphrase 13. The magnificence and glory of any other the greatest kingdom is but finite and transitory and so oft in few years is removed and destroyed but the kingdom of God is as durable as God himself and the comforts of subjection and obedience thereto which all pious men injoy have never any end but are swallowed up in the ocean of eternal bliss and glory the never failing portion of all such 14. The Lord upholdeth all that fall and raiseth up all those that be bowed down Paraphrase 14. And one special act of this his kingdom one exercise of this power of his grace it is that those which are sincere faithfull subjects thereof shall never want a sufficient supply of strength from him for all their wants whether of souls or bodies Be they never so weak in themselves never so near falling and unable to support themselves and stand by their own strength they shall yet be sure of a sufficiency in him he will support them in the most infirm feeble tottering condition and when through humane frailty they are brought low and actually fallen he will not deny them grace to get up again but afford them effectual means of recovery if by humble confession of their lapses they beg and solicit it and industriously make use of it when it is given them And so for outward distresses he will either preserve them from them or support them under them and in his good time deliver them out of them 15. The eyes of all wait on thee and thou givest them their meat in due season 16. Thou openest thy hand and satisfiest the desire of every living thing Paraphrase 15 16. This mercy and benignity of his is a spring inexhaustible of all kinds of good things a treasure of abundant supply to all the creatures in the world which consequently attend and wait his pleasure and never fail to receive from him timely and seasonably to their necessities whatsoever they really stand in need of 17. The Lord is righteous in all his ways and holy in all his works Paraphrase 17. In sum all God's dispensations and dealings with us are made up of abundant mercy and compassion charity and liberality to all our wants and so are to be acknowledged and devoutly praised by all the men in the world 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth Paraphrase 18. Whosoever addresses his prayers to God and faithfully adheres to him that flies not to any indirect course for aids but keeps fast to him in constant obedience and waits God's time with patience and perseverance in prayer shall be sure never to fail of answers of mercy from him 19. He will fulfill the desire of them that fear him he will hear their cry and will save them Paraphrase 19. If they faithfully serve and obey him he will not be wanting to them in their greatest wants but will seasonably grant them their requests and deliver them out of all dangers 20. The Lord preserveth all them that love him and all the wicked will he destroy Paraphrase 20. Those that love God and keep his commandments have by his promise a claim and right to his protections and preservations but for transgressours which are accounted haters of him he will certainly pour out his vengeance upon them 21. My mouth shall speak the praise of the Lord and let all flesh bless his holy name for ever and ever Paraphrase 21. All this exacts the most solemn acknowledgments all the praises and Hallelujahs that our hearts or tongues can express O let all the men in the world joyn to perform this duty and never give over praising and glorifying his holy name Annotations on Psal CXLV V. 7. Abundantly utter The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bubble to issue to send out as a spring or fountain issues out water and though here it be metaphorically used of speaking yet it must in reason be rendred with respect to the original use of it The LXXII therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin eructabunt for which our English yielding no proper word we must be content with that â—f issuing or pouring out or sending forth The Chaldee which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word with their termination is rendred by the Latin Translator personabunt shall sound forth as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which so signifies and is by the Greek lightly changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim V. 9. To all In this place the reading of the LXXII both in the Roman Edition and others is undoubtedly corrupted The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all and so is followed by the Chaldee and Latin and Arabick the Syriack omitting it wholly and onely the copies of the LXXII and from them the Aethiopick reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that expect and others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expect him But Asulanus's reading is doubtless here to be preferred which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all which being the original reading and so followed by the Latin and Arabick was changed by the scribe into 〈◊〉 〈◊〉 〈◊〉
their impenitent course of sensuality and to all the most importunate calls and invitations reprehensions and denunciations of God by his Messengers his Prophets nay his own Son incarnate for this end will afford no audience or regard but reiect and frustrate all his wisest and most gracious and powerfull methods designed to work their reformation they are by law of retaliation to expect from him to be neglected and scorned reproached and frustrated in all their addresses and petitions for mercy to be delivered up a prey and laughing-stock to their enemies especially to Satan and find no relief or rescue at God's hands when calamities or dangers come upon them 27. When your fear cometh as desolation and your destruction cometh as a whirlwind when distress and anguish cometh upon you Paraphrase 27. And these they are without question to expect and the less beforehand they apprehend them the more suddenly and frightfully tumultuously and dismally they will seise them as an army falling in upon the unprepared with an amazing noise or a whirlwind that comes on a sudden and carries all before it giving them no space or possibility to prevent them 28. Then shall they call upon me but I will not answer they shall seek me early but they shall not find me Paraphrase 28. And then they that have held out against all God's importunities shall find the sad effects of it their miseries will set them a praying and importuning when 't is too late and then it shall not avail Those that have lived impenitent and obdurate till judgments surprise them the attrition the confession the sorrow or requests for pardon which the sight of their present danger extort from them cannot hope to be accepted by God their former continued obstinacy manifesting that it is not sincere contrition from which it flows 29. For that they hated knowledge and did not choose the fear of the Lord. 30. They would none of my counsel they despised all my reproof Paraphrase 29 30. For thus in the case set it was discernible that till these judgments surprized them they continued to avert and hate piety v. 22. rebell'd and stood out obstinately against heaven whilst God's proceedings were soft though never so powerfull whilst he called and advised and instructed them furnishing them with light and strength and all that was necessary onely leaving them the liberty of their choices if they would use them so perversely to their mischief setting life and death before them and in a most friendly manner advising them to choose life and the ways that lead to it and to avoid and forsake the contrary As long I say as God dealt thus treatably with them they would never be brought to piety but stood out unchanged against all his most powerfull impressions resisted and frustrated both the light and the grace the advices and the reprehensions that were afforded them And then what acceptation could that which was so far from voluntary or chosen these their extorted prayers and cries and importunities expect at God's hands Had they been earlier whilst the judgments were onely impendent and might then fitly have infused or occasioned sober counsels to them they might have been deem'd to have come from the heart as sincere and durable but having held out as long as they could and coming in onely when they could hold out no longer God that sees this cannot be imagined to be atoned with such a forced hypocritical change 31. Therefore they shall eat of the fruit of their own way and be filled with their own devices Paraphrase 31. And then it is most just that they should not be denied but granted their own choices that having the option of life and death of piety and impiety blessing and cursing set before them with sufficient instruction and strength to choose and attain the one and to avert and escape the other if they will still resist and deny their own mercy and whilst their time of choice lasteth obstinately persist in the ways of death 't is agreeable to all rules of the mildest tribunals with which nothing is deem'd injurious that is will'd or called upon a man by his own deliberate choice that they that doe thus should finally fall under the eternal wrath of God which they would not timely prevent and so be more than fill'd even glutted with their own choices come to that sad end to which they so eagerly posted and then though not till then find cause to retract and repent when they begin to taste the bitterer part to reap the fruits and receive the just rewards of their own ways and works 32. For the turning away of the simple shall slay them and the prosperity of fools shall destroy them Paraphrase 32. Thus nothing but their own perverse obstinacy than which there can be no greater folly is to be accused for the ruine of those that perish God earnestly desired and endeavoured their reformation and salvation but they would not be rescued If any thing on God's part contributed toward it it was his long-suffering and mercy which occasionally encreased as in Pharaoh their obduration And this is of all others the most irrational folly and madness that the very blessings of heaven should enhance their hell and the tranquility and preservations of God afforded them should become so noxious in their hands as to be used for weapons to offend God and so mortally wound their own souls 33. But whoso hearkeneth to me shall dwell safely and shall be quiet from fear of evil Paraphrase 33. Yet thus it is with all that reject the admonitions and frustrate the methods of heaven as every obstinate impenitent sinner finally doth whereas every faithfull obedient servant of Christ shall by his spirit be furnished with sufficient strength to secure him against all danger of temptations and be either delivered from or supported under them and so hath the privilege of living cheerfully and comfortably and fiducially need never fear being forsaken by God as long as he continues carefull to keep close to him and then there is no enemy beside himself that can ever harm him As for any secular infortunities or miscarriages that can befall such a man as he hath not the privilege of exemption from them so he hath an armature that shall fortifie him against the evil of them a superiority of mind that keeps him from being concern'd in such things at least an acquiescence in the wisedom of God's choices who sees these best for him to take off his heart from any thing so gross or transitory as all worldly felicities are and so in all these he is more than conquerour by the instructions and assistance of Christ that eternal uncreated Wisedom Annotations on Chap. I. V. 2. Words of understanding The peculiar importance of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is fit to be considered it is literally enough rendred words of understanding or intelligent words as that signifies
which the fisher boys toll and catch with the foam of the Sea and signifies proverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is quickly and easily drawn or seduced or deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and this by way of paraphrase yet also with respect to the original notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple or foolish But Aquila and Theodotion reade more literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently CHAP. VIII 1. DOth not wisedom cry and understanding put forth her voice 2. She standeth in the top of high places by the way in the places of the paths 3. She crieth at the gates at β the entry of the city at the coming in at the doors Paraphrase 1 2 3. In this is the infinite goodness and abundant care and solicitude of God expressed that when they provoke him in the highest measure to leave them to their own ungodly desires and purposes and to forsake them utterly without ever recalling them to repentance he contrariwise is most importunate in his calls to them by the law of reason and conscience in the heart by voices from heaven by judgments by mercies by Moses and the Prophets and at last when all other means were successless by his own Son God-man the great Prophet fore-promised and after him by the descent of his Holy Spirit on the Apostles commissionated by him by these so many distinct articulate ways of revelation making known his will to them in such a manner as if he were resolved to leave no one man in the world ignorant of his duty and of his own nearest concernments in the discharge thereof Should divine knowledge be imagined to be an Herald with a Trumpet in his hand or a Crier with his Oies sounded aloud in the presence of the whole world on a place of the greatest advantage to be heard in those meetings of ways entrances into cities and houses that no man living might possibly be left ignorant of that which is proclaimed it could not by that means be more audible and leave mankind more inexcusable in going on in their sinfull ways than now it is and doth by means of those loud calls that God hath vouchsafed to the world 4. Unto you O men I call and my voice is to the sons of men Paraphrase 4. And is it not a great enhansement of the mercy to mankind that when a multitude whole legions of Angels were fallen into an abyss of sin and misery as well as mankind yet this favour being not shewed to any one lapsed Angel of all that multitude all the whole race and kind of men were thus graciously considered by God as to have God's calls nay his Son Christ the most articulate calls communicated to them Gentiles the most idolatrous polluted Gentiles as well as Jews the most proud provoking rebellious crucifying Jews all of each sort redeemed by him and no one of all mankind left out of that purchase and his calls to repentance dispatched to all by the Apostles in his name preaching pardon for what was past and now commanding all men every where to repent Act. 17.30 5. O ye simple understand wisedom and ye fools be ye of an understanding heart Paraphrase 5. And the interpretation of that is that they should rescue themselves from the reproach and wretched effects of the utmost folly judge what the rules of true wisedom or but craft and subtlety and care of their own interests will exact from them and set cordially and resolutely to the practice of it 6. Hear for I will speak of excellent things and the opening of my lips shall be right things Paraphrase 6. This certainly may deserve audience from us being a most venerable and excellent subject and all other knowledge unworthy to compare with it either for profit or certainty 7. For my mouth shall speak truth and wickedness is an abomination to my lips 8. All words of my mouth are in righteousness there is nothing froward or perverse in them 9. They are all plain to him that understandeth and right to them that find knowledge Paraphrase 7 8 9. The precepts which thus are given us by God in order to the regulating our lives are most just and righteous precepts most extremely far removed from all iniquity or impurity such as the law of reason in men's hearts if it do not exact of all men doth applaud and highly approve in those that practise them Onely those that go on in their wicked courses obstinately and imperswasibly that keep at a distance from them that never had the least experience of the pleasures which vertue yields they may doubt of the reasonableness of these precepts imagine them too severe design'd to betray them to a joyless life But for all that apply themselves to true wisedom moderation of affections acting according to rules of vertue as they are most plain and obvious to be understood as visible as what is directly before me so are they most agreeable to the better part of the man to reasonable and ingenuous nature 10. Receive my instruction and not silver and knowledge rather than choise gold 11. For wisedom is better than rubies and all the things that are to be desired are not to be compared to it Paraphrase 10 11. And indeed if the comparison should be made betwixt the practice of vertue in the one scale and all the silver and gold and most precious stones and whatsoever is most valued and eagerly pursued among men it is certain the amiableness and true excellency of the former would in any sober man's esteem infinitely outweigh all the rest amassed together All that outward plenty and splendour can never make any man contented much less happy but generally brings additions of fears and turmoils and so of miseries to the possessours Onely the practice of all vertue moral and christian are the foundation and matter of a pure immixt substantial lasting satisfaction and happiness to all that are uniformly exercised therein 12. I wisedom dwell with prudence and find out knowledge of witty inventions Paraphrase 12. And let all the cunning and subtlety in the world combine in the most dextrous artificious projects which wicked men use in the bringing their unjust machinations to pass the practice of vertue constant and uniform will be able to outvie and outwit them all and though at first the subtlety of the world may seem to get the start yet vertue will carry it at long running and in fine approve it self the onely true policy 13. The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate Paraphrase 13. This vertue if it be such as will approve it self to God consists in the forsaking of every wicked way it being certain that not onely some but every sort of such in thought deed and word is most detestable in the sight of God The wisedom
of the Gentiles give our selves up an early and voluntary sacrifice to Christ first to be slain before him then brought forth like Antinous in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there lies the sin laid out a spotted Corps that hath brought all the misery upon us and then offered up upon his Altars so many devoted mortified new creatures that have the addition of Fire to that of Air and Water in the mixture the active vital as well as the sighing weeping penitentiaries the imitation of the Sacrifices of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gold pour'd about the horns of the Sacrifice not only the Ox or bestial part slain but righteousness and mercy to the poor used as the Ceremonies of breaking off our sins of slaying that sacrifice as in the Primitive times no Penitent was re-admitted to the Church without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alms-deeds and for him that was in the Church there was yet no coming to the Sacrament without an Offertory then still after all this passionate variety hath God's message not yet had audience from us and till God may be heard by us there is small hope that we shall ever be heard by God for Repentance is not only the only Use of the denunciation but withal the only preservative or phylactery the only way of averting the Judgment which is now at hand my last particular Repent for it is at hand And here I shall be able but only to draw you a Scheme of what I had design'd you a rude draught of dead lines and not venture to importune your patience with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only tell you that I had purposed 1. To explain to you that mystery of Scripture The distribution of God's Judgments into reversible and irreversible And 2. to give you the mark or character in Scripture discriminating the one from the other the reversible under God's word only the Nineveh shall be destroyed and yet Nineveh repents and Nineveh is not destroyed The irreversible under God's Oath also Though these three men were in it Noah Daniel and Job as I live saith the Lord they shall deliver neither sons nor daughters c. 3. The commonness and frequency of the motion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proficiency of one of these states into the other the change that some addition of judgments and years and sins and intercalary mercies may make in God's decrees their improvement into irreversible Thus is it very possible that upon the first breaking out of these Judgments upon this Land the beginning of this rouzing Sermon the fate and state of this Kingdom might be a reversible mutable state like the Souls of men in Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a pendulous middle posture But since the prodigious unkindly working of these medicinal inflictions as of the bitter water in the trial of Jealousie making the thigh to rot and the belly to swell since to all the sins that before we had borrowed from our Neighbours we have added so many more from the Fiends and Furies to the rifling and impoverishing as it were of Hell it self since those Armies of high uncleannesses of lies of crafts of multiplied oaths a strange discordant grating harmony in the ears of God of sacrilegious rapines and prophanations of I beseech you save me the pains of confessing them for you that sin might be exceeding sinful and destruction exceeding destructive and after some intermission of Judgments but none of provocations since a Dove-like embleme of peace hath been hovering over our heads but not permitted to rest upon us disclaim'd and driven out of our Region as a Vulture or Scriech-owl the most ominous hated enemy since the concurrence of all these I say 't is also as possible we may be now improv'd and advanc'd to our full measure But then 4. I should have shew'd you also the indiscernibleness to the eye of man of the difference of these distant states till God by his promulgate Sentence have made the separation we have not such skill in Palmestry as to interpret the lines and strokes in God's hand which hath been long upon us nor in Symptoms as to judge whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be infallibly mortal or no and from thence the possibility yet that it may not be too late for us to return and live to set God a Copy of repenting But then 5. Till this be done every minute we breathe we suck our poison we run upon all the Spears and Cannons in the World nay if God should hear us before we have answered him if Mercy should interpose before Repentance and Reformation make us capable of it that very Mercy were to be deprecated as the greatest Judgment in the world a kind of Hell of desertion a why should ye be smitten any more a not vouchsafing us the medicinal stripes a delivering us up to our selves as to the fatallest revengefullest enemies the most merciless bloodiest executioners God may spare us in wrath relieve us in fury give us a treacherous settlement a palliate peace the saddest presage and fore-runner imaginable and such it is sure to be if the surface of the flesh be healed before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depth of the wound in the heart be search'd and mollified if God repent before we repent and against such mercies we have more reason to pray than against all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and intestine flames all the Tophets and Purgatories and Hells that the fury of men or devils can kindle within our coasts The same motive that made St. Basil call for his Fever again to wit if the recovering of his Health were the re-flourishing of his Pride may move us to pray for the continuance of this State-fever till our impenitent hearts be humbled I will make you my Confessors till this Kingdom be really and visibly the better for stripes I cannot without some regrets some fears of uncharitableness pray absolutely for peace for it Lord purge us Lord cleanse us with thy sharp infusions cure and heal our Souls by these Causticks of thine and then thou mayest spare that charge pour in thy Wine and thine Oil instead of them but till then Domine nolumus indulgentiam hanc Lord we are afraid of thy indulgence we are undone if thou be too merciful we tremble to think of our condition if thou should'st give over thy Cure too early if thou should'st tear off our plaisters and our flesh together restore our flourishing before thou hast humbled and chang'd our Souls I have done with my last particular also Please you now but to spell these Elements together the sad threats of a direful Kingdom the but one word between us and that only Repentance to sanctifie it to us and avert it from us the Baptist miraculously born to preach it to them and the same Voice now crying in the Wilderness to this Nation in the midst of a whole Africk of Monsters a Desart of
triumphs more in his punctual fidelity than his superabundant mercy towards us he that loves us passionately that once put himself into a dropping sweat in a mere agony of love pour'd out his heart blood in that passion that delights to do us good joying more in dispensing favours and obligations than any man living in receiving them doth yet more affectionately rejoyce and triumph in seeing himself engaged and obliged to us in being faithful and just which relates to his performing his engagements that which by promise he hath bound himself to do and so becomes his righteousness and his payment of dues then in the honour of being unlimitedly free to pour out acts of all mercy and unexpected bounty matters of absolute choice whether he will do them or no. In the very story of which this Text is a part God certainly might have inriched Jacob by what means he pleased conducted him home to his Country upon that one score of his free mercy as well as he may bring his chosen to Heaven merely by acts of free Grace but you see he chuses to do it on that other style as he is the God of Bethel that ever since the mutual compact betwixt him and Jacob there hath stood obliged to this poor Syrian and must deny himself if he be not constant to Jacob. Thus Deut. 7.9 The Lord thy God he is God and the only attribute that there he proclaims him in is that of the faithful God the faithful and that further insisted on which keepeth Covenant and Mercy first Covenant and then Mercy and so Isa 49.7 Because of the Lord that is faithful And how many times is this style repeated in the New Testament God is faithful who will not suffer you to be tempted above what you are able and God is faithful which will not forget your labour of love c. is as exact and punctual in performing Covenants as strictly accurate in fulfilling of bargains as the most covetous griping Merchant on earth would require his Chapman to be And the reason or design of this method of Heaven the aim of this oeconomy is presently discernible also First to regulate and moderate the expectations and hopes of men which are apt to be very sanguine and very precipitous hoping proportionably to God's power i. e. infinitely unlimitedly whatsoever our carnal hearts can aspire to to have sins pardon'd before they are mortified to see God without any kind of purifying Whereas this God of Bethel that will be look'd upon only as such must be required to do no more than he hath promised to do our hopes must be terminated in his revelations of his will not whatever he may do by his infinite free Power and Grace but what he in wisdom hath thought good to promise as the Rector of the Universe not as an absolute irrespective Donor and that is so far from a confinement or restraint that it is a mighty inhancement of the mercy His promises being generally conditional promises and so exacting all manner of sincere honest endeavours towards cleansing reach out to us together with the mercy offer'd an ingagement of that purity and that sanctity which if it may be wrought in our hearts is far the greater blessing of the two hath more of divine and heavenly treasure in it than the rescuing out of a sullen Laban's clutches and so as 't is observed of Pomponius Atticus that by lending to the poor and requiring payment again of the loan at the day appointed he did more good than if he had absolutely and freely given taught them Justice and industry as well as reliev'd their wants and the two former the far richer Donatives so God by this course of promises conditional promises conditional liberality gives us duty and piety also into the bargain all manner of obligations to it and so is a through Paraclet an exhorter and comforter both puts Jacob in mind of his vow'd necessary obedience by the mention of the promises made in Bethel and that is one prime aim of this method of God's magnifying himself in this relation A second benefit at least to us and consequently aim in God there is to teach us by this copy discipline us by this example that we take care to allow God our proportionable returns to be as just with God as punctually faithful in all our promises to him as forward to put God in mind of what we have obliged our selves to perform to him as he by proclaiming himself here the God of the Promises in Bethel and in so many other places the God of Abraham i. e. that God that made so many promises to Abraham in which all the people of the world are concern'd hath done unto us This were an admirable lesson from hence to be transcribed into our hearts to have our frequent set weekly or monthly audits with God to tell him freely how much we are in his debt not only to recount those desperate arrears the sins committed for which we come now for pardon but especially the obligations enter'd which we might set our selves bodily to perform most freely and chearfully commemorating before him not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine admonitions and holy laws whisper'd inarticulately in our hearts which the heathen Porphyry tells of the obligations that lie upon us as men and creatures and must be discharg'd by us if ever we aspire to the dignity of Christians or Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must approve our selves Men first and then Christians live a reasonable before we are ever capable of the Angelical life first that which is natural and after that which is spiritual but also the promises and engagements of an higher indenture those of the Christian either that one standing obligation entred at the Font which must be resolv'd to have a close influence upon every minute of the Age after or moreover all the many penitential resolutions all the occasional quarrels against sin the indignations and vow'd revenges on those boutefeux that have so disturb'd our peace with Heaven Would we but spend our time in this recounting and discharging of promises and obligations pay God his plain dues of obedience that which we are most strictly bound to by the law of Christ and for which our hands are so many times producible against us we should not need much to take up our thoughts with the pride or confidence of our free-will oblations the boasts of our charities and alms toward Heaven he that would but consider that to be faithful as in God toward men so in man toward God signifies not so much to believe the promises of others as to perform our own that the Faith by which the just do live consists in the paying of our vows to Christ as well as depending on his blood or promise for Salvation would endeavour to recover Christianity and Faith to a better reputation in the world than now ordinarily seems
Heaven of Divinity it self But among all the Epitome's of this Bethel the domicilia little tents rather than houses of God which we are thus to consecrate and vow unto him here was one at Bethel that would never be wanting never left out in our thriving'st sparing'st vows I mean that pure crystal breast of Jacob's that God so delighted to dwell in as he was by the Poet supposed to do in poor Pyramus's cottage that plain honest well-natur'd undisguised heart both toward men and God emblematically express'd by those smooth hands of Jacob the fair open Campania of even clear unintricated designs far from the Groves and Maeanders the dark depths the intrigues the dexterities and subtilties and falsenesses of the Merchant-worldling Might but this Judgment that hath prey'd and gnaw'd so long upon the bowels of the Kingdom but pare the heart of the Englishman into such a plain equable figure leave never an angle or involution in it make us but those direct-dealing honest fools that we are reproach'd to be but God knows are not guilty of that gracious Jacob-like quality might it but have that benign influence upon us here present might it return us home with this one vow in every of our mouths and hearts to be for the rest of our lives the English Nathanaels the true Israelites in whom there is no guile might but this last minute of my hour make this one impression I shall not hope on a rude multitude but I say on my present Auditory to be content to live and die with down-right honest Jacob thrive or perish on clear direct Israelitish principles which will I doubt not one day have the turn of thriving in this world when every thing else hath the reproach of imprudent and improsperous as well as unchristian the Dove advanced when the Serpent is a licking the dust and with Drusus in Paterculus in stead of the Artificer that would provide for the deep privacy that saevi animi indicium in the Orator send for him that could design the diaphanous house wherein there might be all evidence every man thought fit to behold that without an optick or perspective which will never be disguised or concealed from the eye of Heaven might we by the help of a fast Vow now stricken and with the blessing of God practised every hour of our lives after come home to our Father's house old honest Jacob's plain Tent with peace and simplicity cleanness uncompoundedness of spirit a quality that would be able to commend and improve Christianize and bless that peace to us and make it like that of God a true and durable one I should then with all chearfulness dismiss you with old Jacob into the hands of this God of Bethel the God of Abraham and of Isaac and of Jacob that own'd and blessed the simplicity and fidelity the plainness and the trustiness of those three Patriarchs before all the glorious wisdom and politicks of the world Whose sincerity and whose reward whose uprightness and acceptation integrity and crown God of his infinite mercy grant us all To whom with the Son c. THE Necessity of the CHRISTIAN's Cleansing The VI. SERMON 2 COR. VII 1 Having therefore these promises dearly Beloved let us cleanse our selves THERE is not I conceive any piece of Divinity more unluckily mistaken more inconveniently corrupted and debauch'd by the passions and lusts of men made more instrumental to their foulest purposes than that of the Promises of Christ whether by giving them the inclosure and monopoly of our Faith the Commands of Christ and the threats of Christ which have as much right to be believed as they his Kingly and Prophetick Office to which he was as particularly anointed as to that of our Priest being for the most part set aside as unnecessary and by many steps and degrees at last not only left quite out of our Faith but withal fall'n under our envy become matter of quarrel against any that shall endeavour to obtrude them not only so impertinently but so dangerously either on our Gospel or on our Practice or whether again by perswading our selves and others that the Promises of Christ are particular and absolute confined to some few and to those howsoever they be qualified when the whole harmony and contexture of Christian doctrine proclaims directly the contrary that they are general and conditional a Picture that looks every man in the face that comes into the room but cannot be imagined to eye any man else unrestrained to all so they shall perform the condition and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those diffusive store-houses seal'd up against all who do not perform it Shall we therefore have the patience and the justice and the piety a while to resist these strong prejudices to rescue this sacred Theme from such misprisions to set up the Promises of Christ in such a posture as may have the safest and kindest influence the benignest and most auspicious aspect upon our lives not to swell and puff up our fancies any longer with an opinion that we are the special Favorites to whom those Promises are unconditionally consign'd but to engage and oblige our souls to that universal cleansing that may really instate us in those Promises either of deliverance here or salvation eternally that may like the Angel to St. Peter in Prison even to God himself shake off those gyves and manacles which have even incumbred his Omnipotence made it impossible for him to make good his Promises temporal or spiritual to such unclean uncapables as we To this purpose there is one short word in the Text which hath a mighty importance in it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the these anext to the Promises What 's the interpretation of that you must enquire of the close of the former chapter and that will tell you that upon coming out from the pollutions and villanies of an impure profane Heathen world and such is our unregenerate estate I would I could not say such is the condition of many of us that most depend on God's promises on our going out of this tainted Region our strict separation from all the provoking sins of it all the mercies of Heaven and which some have a greater gust and appetite to of earth also are become our portion a most liberal hospitable reception I will receive you and I will be a Father to all such Proselyte guests and you shall be my sons and daughters saith the Lord Almighty as if his Almightiness which is here pawn'd for the discharge of these promises could not bring them down upon us unless by this coming out of Sodom to which this Angelical exhortation was sent to rouze us we should render our selves capable of them In a word the Promises here as all other in the Gospel are not absolute but conditional Promises on condition of cleansing from all impurity and not otherwise and if there be in the whole world an engagement to cleansing an obligation to the practice
wizard flesh within us that hath thus bewitch'd us to its false pleasures first and then its fallacious hopes the fatall'st horrid'st condition in the world you may excuse the Preacher and the Apostle if it carry them both into a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an out-cry of love and pity and desire to prevent this unremediable ruine to which thou art posting to catch thee when thou art nodding thus dangerously with a most affectionate compassionate compellation of a dearly beloved let us cleanse Which brings me to the second General the Address adding somewhat of earnestness and somewhat of sweetness to the Exhortation Having therefore these Promises dearly beloved The Exhortation to purifying reforming mortifying of sins is an effect and expression of the greatest kindness sincerest love and tenderest affection imaginable You shall see this exemplified by the most earnest Lover that ever was in the world Will you believe the holy Ghost Greater love than this hath no man shewed than to lay down his life for his friend Now our Saviour you know laid down his life somewhat more than the life of a mere man the life of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that divine celestial Person on purpose to fetch back this divine but scorn'd Purity into the world again He gave himself for us saith St. Paul that he might redeem us from all iniquity and purifie unto himself a peculiar people Tit. 2. laid down his life for that only prize to which the Apostle here exhorts this of purifying You shall see it again Act. 3. ult God having raised up his Son Jesus sent him to bless us in-turning every one from his iniquities This turning from iniquities the purifying in the Text was the prime end and design of Christ's coming into the world of all his glorious Offices and the exercises of them and that the most blessed work of mercy that could ever be meant to polluted Souls this turning is there the interpretation of his blessing of us to bless us in turning c. 'T were superfluous farther to assist this truth in shewing you what an act of benefaction and mercy of charity and real blessing it is to contribute in any the smallest manner to the mortifying of any sin in any 't is the rescuing him from the most noisome miserable putrefied piteous condition in the world The plagues of Aegypt the Frogs and Flies and Lice and Locusts of Aegypt and the Murren and Death of the first-born were but the imperfect emblems of these unclean hated Vermin in the Soul that devour all the fruit and corn of the land all the Christian vertues and graces despoil and depopulate all that is precious or valuable in it and then what proud Pharaoh would not fall on his knees to Moses to make use of his power with Heaven to deliver him from such plagues as these And yet to see how quite contrary 't is order'd in the world God is fain to send suppliants to us that we will but be content to part with an impurity that we will but endure so huge a blessedness You know we are Embassadors for Christ and what 's the nature of an Embassage why setting up this impure unmortifi'd sinner in a throne to have an Embassie address'd to him is an argument of a Prince and not only men but God himself as it were prostrate before his foot-stool the King of Heaven to this proud reigning sinner on earth to beseech him but to part with these weapons of his hostility against God these provoking impurities as though God did beseech you by us God himself becomes the suppliant and then we Ministers may very well be content with the imployment we pray you in Christ's stead be ye reconciled unto God Thus through the whole Book of Canticles is the beloved Husband of his Church most passionately a wooing her to this duty to this opening to him giving him an admission all upon this score that he might come in to bless and purifie and O what Rhetorick is bestowed on her far beyond the dearly beloved in this Text Open to me my love my dove my undefiled my fair one he calls her fair and undefiled on purpose that he may make her such and O that we had but that Saviour-like passion that blessing kindness to our own poor perishing Souls some of those bowels of love to our own bowels That we have not is the greatest defect of self-love the most contrary sin against our grand fundamental principle that of Self-preservation which can combine with the devil for the undermining and ruining and subverting of whole Kingdoms on that one commanding design of getting off the cross from off our one shoulders on whomsoever it be laid but cannot think fit to assist Heaven in purging out one refuse impurity out of the Soul Yet shall I not on such discouragements give it over as a forlorn impossible hope but proceed one Stage farther on this errand to the last General the Exhortation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us cleanse our selves 1. Cleanse 2. our selves 3. us our selves the verb is active the pronoun reciprocal and the verb and pronoun both plural And so beside the duty it self of cleansing two Circumstances of this duty we must learn from hence namely 2. That it is the Christian's task upon himself this of purifying then 3. That it ought to be the common united design of all Christians the Apostle and people together to assist one another in this work this of purifying For the first the duty it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanse This is not the actual acquiring but the motion and proficiency and tendency toward Purity And so there again you have two things 1. What this Purity is 2. What this motion toward Purity The Purity is of two sorts the first opposed to filth the second to mixture as the Wine is pure both when 't is fetch'd off from the lees and dregs and when 't is not mingled with water In the first notion the purifying here is the purging out of carnality in the second of hypocrisie the first is the clean heart in David the second the right or sincere single or simple spirit the first from the filthiness of the flesh the second of the spirit and you will never be prosperous Alchymists never get the Philosopher's stone never acquire the grand Christian hope if you miscarry in either of these The first kind of Purity again that of the flesh is two-fold proportionable to the two fountains and sources of carnality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust and rage that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernal pair that hath so undermined the peace of Souls and Kingdoms Lust the common parent both to all fleshly and all worldly desire to the lust of the flesh and the lust of the eye the lust of the flesh again either the warm or the moist carnality the burnings of the incontinent or the thirsts of the
that will not be purified cast us again into what fornace thou pleasest that we may at length leave our dross our filth behind us and having used thine own methods toward this end and purged our eyes to see that it is thou that hast thought this necessary for us that hast of very mercy very fidelity thus caused us to be troubled work in us that purity here which may make us capable of that vision that peace that fulness of sanctity and glory hereafter Which God of his infinite abyss of Purity grant us all To whom with the Son that Image of his Father's Purity and the holy sanctifying purifying Spirit c. Christ and Barabbas THE SEVENTH Being a Lent SERMON at Oxford A. D. 1643. JOHN 18.40 Not this Man but Barabbas THIS passage of Story not unagreeable to the time every day of Lent being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Passion-week hath much of the present humour of the World in it whether we consider it as an act of Censure or as an act of Choice both these it is here in the Jews 1. An Act of popular Censure i. e. most perfect injustice very favourable to the Robber and very severe to Christ Barabbas may be releas'd the vilest wretch in the world one that was attach'd for robbery and for insurrection may become the peoples Favourite be pitied and pleaded for and absolutely pardon'd dat veniam corvis the blackest Devils in Hell shall pass without any of our malice our indignation our animosities but an innocent Christ or any of his making one that comes from Heaven to us upon errands of holiness of reformation that by authority of his doctrine and example would put vice out of countenance discover our follies or reproach our madnesses and in the Wisemans phrase upbraid our ways and reprove our thoughts he that hath no sins to qualifie him for our acquaintance no oaths no ribaldry to make him good company none of the compliances or vices of the times to commend him to our friendship at least to our pardon none of that new kind of popularity of being as debauch'd and profestly vitious as other men shall be supected and feared and hated the most odious unpardonable unsufferable neighbour grievous unto us even to behold Wisd 2.15 Innocence is become the most uncomely degenerous quality vertue the most envious censorious thing the not being so near Hell as other men the most ridiculous scrupulosity and folly in the world And the misery of it is there is no discoursing no reasoning this humour out of us they had cried once before and the crossing doth but more enflame them the charm that should have exorciz'd doth but enrage the evil spirit Then cried they all again saying Not this man but Barabbas But besides this I told you these words might be taken in another notion and under that it is that we are resolved to handle them as an act of the Jews choice of their absolute inconditionate decree their loving of Barabbas and hating of Jesus not before they had done either good or evil but after one had done all the evil t'other all the good imaginable then hating the Jacob and loving the Esau electing the Robber and rejecting the Saviour the Barabbas becomes a Barabbas indeed according to the origination of the name a son of a father a beloved son in whom they are well pleased a chosen vessel of their honour and Christ the only refuse vessel of dishonour the only unamiable undesirable formless beautiless reprobate in the mass Non hunc sed Barabbam Not this man c. In the words under the notion of the Choice you may please to take notice of these severals 1. A Competition precedaneous to this Choice presumed here but express'd in St. Matt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the two will ye c. 2. The Competitors Barabbas and Christ 3. The choice it self not only preferring one before t'other non hunc sed but 1. absolutely rejecting of one non hunc not this man and then by way of necessary refuge pitching upon t'other Non hunc sed Barabbam Not this man but Barabbas And of these in this order And First of the first That there is a Competition before what the Competitors are or what the Choice 1. I say that there is a Competition a canvass or plying before we come to choose any thing This is a truth most constantly observable in all which we are most concern'd in in that transcendent interest the business of our souls Were there but one object represented to the faculty one Christ one holiness one salvation the receiving him would be any thing rather than Choice Chance it might be or Necessity it might be Chance it might be that such a thing had the luck to come first to prepossess and forestal us to get our favour when there was no body else to sue for it and indeed he that should be godly or Christian on such a felicity as this through ignorance only or non-representation of the contrary he that should give his voice unto Christ because there was no body else to canvass for it that if Mahomet had plied him first would have had as much saith for the Alchoran as he hath now for the Bible been as zealous for a carnal sensual as now for a pure spiritual Paradise he that if he had been born of Heathen Parents or put out to nurse to an Indian would have suck'd in as much of Gentilism as by this civil English education he hath attain'd to of the true Religion that hath no supersedeas no fortification against worshipping of Sun and Moon posting from one Heathen Shrine as now from one Sermon to another but only that Christianity bespake him earliest that Idolatry was not at leisure to crave his favour when Protestancy got it is I confess a Christian he may thank his Stars for it Planetarius Sanctus a Saint but such an one as a Jew would have been might he have been a Changling stollen into that cradle or the most barbarous China-Infidel had he had as he of old fortunam Caesaris so fortunam Christiani the Christians fortune to have tutor'd him And so for vertue and sinlessness also he in whom 't is not conscience but bashfulness and ignorance of vice that abstains only from uncreditable or unfashionable from branded or difused sins swears not only because he hath not learnt the art of it hath not yet gotten into the Court or into the Army the schools where that skill is taught the snops where those reverst thunderbolts so tempestuously shot against Heaven are forg'd he that is no Drunkard no Adulterer no Malicious person only quia nemo because he hath no company to debauch no strength to maintain no injury to provoke the uncommitted sin is all this while but a child of Fate born under a benign Aspect more lucky but not more innocent more fortunate but not more vertuous than other men Again if
Names of them to blaspheme by That he should be delivered up to Satan as the primitive Offenders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be corporally tormented by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the tearing that foul tongue that noisome piece of flesh out of his mouth that by that means at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he may be disciplin'd or taught not to blaspheme Will you look into another sin a time of humiliation may be an excuse for the digression that of uncleanness whether of the eye the libidinous look that men are so hardly perswaded to believe to be a sin i. e. in effect that Christ forbad any thing under that phrase of looking in a Woman to lust or whether that of the tongue that oris stuprum unsavoury discourse rotten putrid noisome conversation which makes it so absurd for that man ever to pray to bless God in the Church with that part that was so polluted in the Chamber or whether the grosser sin the making the members of Christ members of a Harlot meant by the Apostle as an huge expression members of a Swine a Toad had been nothing to it what is this but a Barabbas still a Robber in competition with Christ for that body which is saith the Apostle for the Lord and not for fornication 1 Cor. 6.13 A vile infamous crime that staies not for the most part for its hell its punishment in another world meets with its Limbo its Tophet here torments and curses enough in this life if they might have leave to be consider'd 'T is worth observing in the New Testament that the Name of Idolatry not often mention'd there doth most times very probably denote this sin of uncleanness or carnality the observation might be made good at large if 't were now seasonable and I would to God my auditory would be perswaded thus to keep themselves from Idols to flie from this kind of Idolatry that mens natures have a thousand times more temptations to than that other sin that bears the envy of all our misery the Idolatry that the sacrilegious so declaim at believe me there is not a sin more incompetible with the gospel-Gospel-mercy a more unreconcileable rival of all godliness a greater waster of conscience griever and quencher of the Spirit a more perfect piece of Atheism and Heathenism be it the fairest outside Christian nor withall a greater blasting and curse to a Nation an Army a Garrison town than the permission of this one sin the voice of it crying to Heaven as loud as Sodom for fire from Heaven for judgment upon the place Remember the fierce judgment in Shittim Numb 25. upon the peoples joyning to Baal Peor that filthy heathenish Idol expounded ver 1. by committing whoredom with the daughters of Moab the heads of the people remember that the heads of the people the principal men in Israel either because they were most guilty or because the matter required such a◠expiation must be hang'd up against the Sun that the anger of the Lord might be turned away from Israel and I believe 't would pose a man to give any reason why this sin of adultery at least in this Land as well as stealing of a trifle should not be awarded in the style of that text with hanging up against the Sun and the command there is to them in place of Judicature to see the execution of the Law against them Slay you every one his men ver 5. But this is a Judaical outdated punishment among us and it hath been the cunning of Satan that it should be so who having prospered so far for his Clients would not be quiet till he had gotten all kind of restraint or discouragement of this sin to be so too till he had made the foulest incest a far cheaper sin and safer possession than the practice of some Christian vertues nay which is observable to the lasting shame of this Land till the injur'd man thus despoiled and robbed by the Adulterer be made by a kind of national custom the only infamous person and the Barabbas that robb'd him punished only with that curse in the Gospel of having all men speak well of him O what is this but as the Psalmist saith to bless them whom God abhors or as the Prophet Mal. 3.14 And now we call the proud happy and they that work wickedness are set up Believe it one or two such ponderous guilts as these are able to keep the justest cause from buoying up it self and our ferventest prayers from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from working any saving miracles upon a Land I wish there were now no more Barabbas's amongst us a canvassing against Christ but I must not flatter you with so short a catalogue Look on your indevotion that heartless zealless behaviour in this very house of God Your Hearing which is mostly the fairest part of you what is it but as of a Rhetor at a Desk to commend or dislike the same which you have as well for the Stage as the Pulpit a Plaudite or an Hiss and for that other of Prayer though it be for those blessings of peace of safety the Shalom that many men have more devotion for than that other great sense of that word the salvation of their souls and which ardent prayer is the only means to bring down upon us yet what cold addresses what wandering eyes and thoughts what irreverent negligent motions what yawning instead of sighing out our parts of it what absolute indifference if God will take our own witness whether we be heard or no This want of ardency in us this no-fire on our Altar of Incense is certainly the thing that hath provoked God to deliver up our Liturgy to Satan to oppose and malign to calumniate and defame as at this day the Lord pardon us our part of this sin This is the preferring of Barabbas a Robber a Devil perhaps that steals away our hearts from Christ even when we are in closest converse with him As for fasting what is that but an empty formal unsignificant name The scorn of the Pharisees twice a week hath quite driven it out of our Calendar O consider this and but once more consider Look on the Sermon in the Mount the several graces and duties that there make up the Christian somewhat above the pitch of a Scribe or Pharisee and then every of the contrary vices nay the very Jewish or Heathen the moral or natural mans vertues that come short of that high Philosophy are every one the Barabbas in the Text directly this Jewish choice He that cannot forgive an enemy bless him pray for him heap all the hot burning coals of Charity upon his head and melt him by that artifice rather than break him ruine him damn him by any other what doth he but prefer his own revengeful lust that hellish piece of sensuality that food for the Wolf the Vultur the Salamander the Devil in him directly before the commands not only counsels of
Army once did and an Army of united prayers may do so again but the Eagle to a carkase the Night-raven to the funeral of a Consumptive Church and Monarchy an Hell from Heaven upon an abominable people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could the Tyrant Phalaris say He that is not made soâ—er by many sufferings is absolutely insensate And yet God knows out of this rock the greatest part of this Age seems to be hewed The thunder about our ears that could teach the most barbarous Nations to believe and tremble the breaking in of the Lions that disciplin'd the Assyrians in Samaria to seek out instruction in the manner of the God of the land 2 Kings 17. Gods using us as the Physician in the Epigram did the Lethargick Patient putting a Lunatick into the same room with him to dry-beat us is possible into sense and life again His proceeding to that great cure of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolving the habit of the body politick and to that end letting blood to a deliquium which Hippocrates resolves so necessary to abate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high full athletick health that is so dangerous in his Aphorisms the driving out into the field with Nebuchadnezzar which infused reason into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which untransform'd him again and raised up his eyes to an acknowledgment of him that liveth for ever Dan. 4. have God knows wrought the quite contrary on us wasted the seeds of natural piety within us erected Academies of Atheism endowed them with Schools and Professours where the art of it may be learned at a reasonable rate a young sinner of an ordinary capacity may within a few months observation set up Atheist for himself prophane scoff at the Clergy be very keen and witty upon Scripture have exceptions against the Service of the Church and all with as good grace as if he had serv'd and Apprentiship in Italy or at the feet of that great Master that Martyr of Atheism Vanninus He that at the breaking in of this torrent of misery upon the land had but walk'd in the counsel of the â—ngodly was but upon probation and deliberation whether he should be wicked or no that after some months when the waters began to turn into blood was yet advanced to a moderate proficiency a standing in the way of sinners and found it but an uneasie wearisome posture a standing upon thorns or flints is now fairly sate down in the chair of the Scorner or prophane Atheist in cathedrâ as a place of ease or repose can blaspheme without any regrets of a petulant conscience in cathedrâ as a seat of state prophanes with a better grace than he can do any thing else is become a considerable person upon that one account is valued among Lookers on by that only excellency and in cathedrâ again as a Professors chair a Doctor of that black faculty ready to entertain Clients to gather Disciples to set up an Independent Church of rational Blasphemers and being himself a complete Convert sufficiently approved to Satan to confirm and strengthen those puny Brethren that are not arrived to the accursed measure of that fulness fit them with Machiavels capacity for vast undertakings by that excellent quality of being wicked enough the want of which saith he hath been the undoing of the world And shall not God visit for this shall he not be avenged on such a Nation as this A wonderful and horrible thing is wrought in the land the judgments that were sent to awake have numni'd and petrefied us the fire in the bowels of this earth of ours hath turn'd us into perfect quarry and mine and as Diodorus tells us in Arabia the Ice and Crystal is congeal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power of Divine fire and not by cold so are these icy Crystal hearts of ours frozen by that fire from Heaven that shall one day set the whole Universe a melting But besides these Atheists of the first magnitude other inferiour pretenders there are that cannot shake off all apprehensions of all judgment to come but yet upon distant tamer principles can do Satans business as well for such trifles as this Text takes notice of the contraries to justice and continence they have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Marcus in Iren. that charnied shield from the Mother of the Gods which shall render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible to the Judge The judicature erected by Christ takes not cognizance of such moral breaches as these there nothing but infidelity proves capital or if the breaches of the First Table may be brought in collaterally under that head yet for these venial defailances against the Second this toy of circumventing our brethren of defiling the flesh as its consequent in S. Jude speaking evil of dignities Christ came to make expiation for such not to receive bills of indictment against them to be their Priest but not their Judge I remember a saying of Picus Mirandula That a speculative Atheist is the greatest monster but one and that is the practical Atheist And yet this is the darling of the carnal Fiduciaries that can help him to reconcile his grossest sins his any thing with Faith how well you will have leisure to see if you please to descend with me from the absolute to the relative view of the matter of S. Pauls Sermon and consider first the relation which it hath to the Text on which he preach'd it and that you shall see in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the faith on Christ and that is my next stage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The faith on Christ the phrase that some nice Observers have laid such weight on to denote the special act of justifying faith as 't is and affiance on Christ of a far higher pitch than either the believing Christ or believing in Christ and yet it seems those so despicable moral vertues those that so few think necessary and some have affirm'd destructive and pernicious to salvation are here brought in by S. Paul I hope not impertinently under this head justice and continence and judgment to come parts of a Sermon of the faith on Christ So 1 Cor. where St. Paul had fasten'd his determination chap. 2. to know nothing among them but Jesus Christ and him crucified in the very next chap. he charges them with sins of carnality strife envyingâ— factions in the 5. with Fornication or incest In the 6. with going to law before Infidels all these it seems the prime contrarieties to the faith or knowledge of the crucified Saviour Thus in St. James you may mark that works of charity and mercy are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religion ch 1.27 And being authorized from such great Apostles I shall not fear to tell you that the prime part of the knowledge and faith and religion of CHRIST the life and power of Christianity is the setting up and reigning of these vertues in our hearts
you may see it Tit. 2.11 The grace of God that bringeth salvation to all men hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Catholick salvifick grace be it Christ himself or the Gospel of Christ and the end of this Epiphany follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discipline or to teach us that denying ungodliness and worldly lusts we should live soberly and righteously the very vertues in this Text with the addition of one transcendent one and godly in this present world A strange catalogue of fundamentals one would think for Christ to ascend the cross to preach unto us We expect other manner of doctrines from him doctrines of liberty Jubilee and manumission as the merit and acquisition of his sufferings of security and protection from sin that a little carnality shall not hurt us of freeing us from this bondage to obediences at least from any judgment to come for such errors as these that flesh and blood makes so necessary and incorrigible We have generally a smoother scheme of Christianity than Salvian dream'd of in his Quid est fides nisi praeceptis Christi obedire What is is Faith but obedience to the commands of Christ The necessity of purifying or mortifying of lusts goes for an heresie of this nicer Age which must superadd works to faith our own obedience to the righteousness of Christ and so in Simon Magus his phrase homines in servitutem redigere make slaves of free-born men have them live as well as if Christ had never died for them The truth is the doctrine we have now in hand if believed and obey'd is so certainly destructive of the Devils kingdom and none other so certain but this that you cannot blame Satan and his instruments to cry it down as the vilest heresie in the world He may hope for some tolerable quarter from any other principles especially from those of the Solifidian and Fiduciary brave delicate inoffensive doctrines that have nothing in them contrary to passions and that gets them such zealous Advocates for by this divinity they have their lusts And though it pleases God by the power of his Grace to preserve some men that have imbibed these principles from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphaniuâ—'s phrase those streams of brimstone that naturally flow from such mines as these I mean from the pernicious and poysonous effects of them though some that conceive obedience unnecessary to justification live very strict and gracious lives in spight of all those advantages and encouragements to the contrary yet now God knows the truth is too grosly discovered the Gnosticks Divinity begins to revive a great deal of carnal I am sure of spiritual filthiness yea all the profaneness and villany in the world is now the most natural spawn of those infusions and to look no further than the glass and those foul selves which that reflects unto us The cause of God and the faith of Christ of which we are seriously such Champions is I fear as much dishonoured and renounced by our faithless apostate atheistical actions by our hellish oaths and imprecations that pultroon sin that second part of Aegyptian plague of frogs and lice and locusts the basest that ever had the honour to blast a Royal Army that casts us into such Epileptick fits such impure foamings at the mouth and will not be bound no not with chains in a word by our going on in such sins against which the denunciation is most punctual that they which do these things shall never enter into the kingdom of Heaven and yet flattering our selves that we shall not fail to enter as by all the species of infidelity all the Judaism and Mahometism and Barbarism in the world And therefore as it is the mercy of the Apostle thus to disabuse his besotted Corinthians know ye not and be not deceived neither Fornicators nor any of that bestial crew shall inherit the kingdom of heaven in thâ—si so is it the justice of his charity to make it a prime ingredient in an Apostolick Sermon scarce any other Article so necessary to be preached especially to a Felix whether as a Commander or as a Heathen or as one peculiarly guilty of those sins and that is the second part of the relative aspect of these words as they refer to the Auditory my next particular And 1. as Felix was an Eques Romanus Procurator of Judaea whose power gave him opportunities to be unjust and his splendid life temptations to incontinence no part of Christian Religion no Article of the Creed is so proper for his turn as the doctrine of the judgment to come for such sins as these that palliate vulgar cure of healing and not searching of wounds of preaching assurance of present pardon before reformation is wrought of solacing but not amending of sinners is not the method in Saint Pauls in Christs dispensatory 't is the scandal rather and reproach of Christianity in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 security and protection and place of confidence from Christ to the most polluted villain the defamation of Constantine in Zosimus that he turn'd Christian because he was guilty of such sins for which no other Religion allowed expiation No the only safe medicinal course is to apply corrosives and causticks the terrours of the Lord and the consuming fire of the Lord the judgment to come when any mortified flesh is to be gotten out and to accept the face of a Fâ—lix in this kind to withhold those saving medicines in civility to the person to whom they are to be adminisâ—â—ed and so suffer that sin upon my splendid Neighbour that my charity requires me to rebuke in any meaner person this is the unjustest rudeness in the world the most treacherous sensless compliance the most barbarous civility cruel mercy the telling him in effect that he is too great to be cured this saith Procopius is the saluting by the way which Elisha forbids Gehazi and Christ the Disciples the one when he went to cure the other to preach and 't is his observation there that such civilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep Preachers from working any miracles the gentle handling of the great mans sins is many times the damning of him and debauching all the neighbourhood The Lord be merciful to our whole Tribe for our uncharitable omissions in this matter And for once I may chance to deserve your pardon if I do not conceive the flatteringst addresses to you to be always the friendliest If in meer charity to some Auditors I imitate my Saviour and tell you of woes even under a Saviour of casting into utter darkness where the worm never dieth and the fire is not quenched with all the variations and exchange of accents three times repeated by our Saviour within four Verses of an horrendum est what a fearful thing it is to fall into Gods hands and be ground to powder by that fall if I bring out all those Topicks of so true and withall such amazing Rhetorick with
out of the special dispensatory of Heaven but as the ordinary diet and portion of mortal mutable Men I wish I could not add that our malady hath most highly thrived and prospered under our Physick more new kinds and varieties of sinning from all the Nations about us nay from Hell it self taken in incorporate and naturaliz'd among us in a few years of Gods sword being drawn his thunderbolts scattered among us a greater progress toward Atheism made generally in this Nation under this preaching of the rod than in many Ages before had been observable among us Let it be considered with some sadness and it will certainly appear to the eternal shame of a provoking people that to every degree of oppression and injustice that this Nation was formerly guilty of the thousand-fold were now a very moderate proportion to every oath that was formerly darted against Heaven there are now whole vollies of perjuries never did so course and sturdy so plain and boisterous a sin so perfect a Camel go down so glib and go over so easily To omit that prodigy of lying and slandering a vapour that came visibly out of Hell assoon as it was there resolved that innocence must suffer some sins as wasting as any in the whole inventory have of late grown so frequent and fashionable in the world that they have quite put off the nature of sin by being our daily food digested and converted into other shapes as if swallowed by a pious man who God knows must answer the dearest for his revolts they should turn into his substance become acts of piety of the highest size one such metamorphos'd transfigured sin is become able to commute and expiate for a hundred more that have not had the luck of that disguise and in a word our revolts are so prodigiously increased improved into such a mountainous vastness such a colony of none but gyantly shapes that though I cannot undertake to foretel our fate or affirm that we are those very men come to that very crisis upon which God by the purport of the doom in my Text will soon give over smiting any more which perhaps some might be so mad as to think an happy news if they could but hear of it and would be content to venture any hazard that this could bring on them yet this I shall from hence be able to pronounce dogmatically that should such a fate befal us either the Nation in general or any of us in particular should there be a respite of the rod before any laying down of the sins that call'd for it a cessation of arms betwixt heaven and earth before a cessation of hostilities between earth and heaven this were as the last so the worst of evils a calm to be dreaded beyond all the loudest tempests which will be the better evidenc'd and demonstrated to you if we proceed to the fourth and last particular the pitiful estate of the sinner when in this case God removes smiting Why c. To discern the sadness and deplorableness of this estate I shall need give you no sharper character of it than only this that 't is a condition that forceth God to forsake us in meer mercy to give over all thoughts of kindness to us and that the only degree of kindness left whereof we are capable In plain terms to that man or people that is the worse for stripes these two most unreconcileable contraries are most sadly true The removing of these stripes is the greatest judgment imaginable And yet 2. That greatest judgment is the only remaining mercy also Consider these two apart and you will see the truth of them 1. The removing the physick before it hath done the work is the greatest judgment even substraction of all grace downright desertion and nothing more fatal than that to him that cannot recover or repent of himself without the assistance of that physick strokes are not sent by God but as a last and necessary reserve when a long peace and prosperity have been tried and not been able to make any impression on sin nay perhaps have gone over to the enemies side taken part with sin prov'd its prime friend furnish'd it with weapons and ammunition enabled it to riot and grow luxurious and to think of being final Conqueror over the Spirit of God which had it been kept low it could not have done and in this case the weight and fortune of the whole battel lies on stripes and if those be commanded away by God if recall'd upon a first or second repulse if all Gods thunderbolts the only remaining hope have the retreat sounded to them what a destitute routed forlorn estate is the Soul then left in Had sin been wounded or worsted in the fight brought to some visible declination yet this withdrawing of those forces that gave this lusty assault would presently restore it to some heart and courage again would give it space to rally and recover strength and so oft it falls out that when afflictions have done their work mortified our excesses and so march home again to God in triumph over the enemy yet within a while after the smart is forgotten the very vanquish'd lust returns and gets strength again and as 't is oft in Thucydides story by that time the trophies are set up the baffled enemy regains the field and victory But when on the other side sin after the combate with Gods rod comes off unwounded and haile and the bruised and batter'd rod is seen to have retired also then this is the greatest fleshing of sin imaginable a perfect bloudless victory over grace over Gods merciful Spirit striving with us and nothing but haughtiness and triumph and obduration is to be lookt for after such successes And this is that sad state of desertion I told you of a leaving the poor soul like him that had fall'n among thieves wounded and half dead and not so much as one good Samaritan near to bind up or pour in the least drop of oyl into the wounds for 't is not imaginable that ease or peace so calm so soft so pusillanimous a creature as affluence or prosperity is should ever come in to the rescue should do such valiant acts when so much stouter sterner instruments have been so utterly repulsed And yet in this sad case the matter is not yet at the highest but which was the second part of the true but doleful Paradox this very desertion is the only tolerable mercy now behind Should God continue stripes and they still make the sinner more Atheistical this I say would but increase the load in hell Every improsperous stroke on the steel'd anvil heart will but add to the tale of oppositions and affronts and resistances and so to the catalogue of guilts and woes that sad arrear which another world will see paid distinctly and so the calling off or intercepting of these strokes i. e. these our unhappy advantages and opportunities of enhansing our score or reckoning is a
kind of mercy still though but a pitiful one and if God do not think fit to afford us this mercy if God do not give over smiting in this case this is then his greater severity yet And so I conceive the impenitents state brought to an extraordsnary issue that whatsoever God deal out to us the consequence is of a nature most exquisitely miserable If he take off his punishments we are in a desperate estate there 's nothing left in any degree probable to do any good on us and if he do not take them off they do but accumulate and heighten our future torments the mercy is a cruel mercy and the severity a cruel severity the first leaves us in a palsie or lethargy a dead stupid mortified state and the second encreases the Feaver adds fuel to the flames If he strike not we lie dead in sin as so many trunks and carkasses before him if he strike on he awakes us into oaths and blasphemies and so still more direful provocations And so as we are wont to say of an erroneous Conscience in case the commands are lawful which that thinks unlawful it sins which way soever it moves by disobedience against the duty of the fifth Commandment and by obedience against the dictate of conscience a sad exigence no way in the world to be avoided but by getting out of the prime fundamental infelicity getting the erroneous Conscience informed and rectified so is it in a manner with God towards this unhappy creature of his that hath not nor is like to edifie under stripes he wounds it mortally whatsoever he designeth toward it his desertion is cruel and his not deserting is cruel too Lay but the scene of this Kingdom at this time of which I may say 't is a stubborn unnurtur'd scholar of Gods a very ill proficient under stripes far worse and more hopeless now than when first it came under this discipline and I shall challenge the prudentest Diviner under Heaven to tell me rationally what 't were but tolerably charitable to wish or pray for it in respect of the removal of Gods judgments should we be respited before we be in any degree reformed thâ—â—â—t out of Gods School now we are at the wildest This were a woful change removing of Canaanites and delivering us up to the beasts of the field breaking down the inclosure and letting us out into the wilderness rescuing us out of purgatory and casting us into hell and never any Orate pro animâ prayer for deliverance out of those Poetick flames was so impious so unkind as this And whilst I have this prospect before me methinks I am obliged in very charity to pray Lord keep us in this Limbo still these but transitory afflictions of this life which in comparison with spiritual desertion or delivering up to our selves is a very chearful and comfortable condition And yet should God thus hearken to that prayer continue us under this discipline longer provide a new stock of Artillery and empty another Heaven another Magazine and Armory upon us and all prove but bruta fulmina still another seven years of judgments thrive no better with us than the last sad apprentiship hath done O what an enhansement would this be of our reckoning What a sad score of aggravations that is of so many mercies and graces so many wrestlings of his spirit with sin all griev'd and repell'd by us and consequently what a pile of guilts toward the accumulating of our flames what is the natural and the only salvo to this intricacy I suppose 't is prone to any man to divine why to reform the fundamental error which can no otherwise be repair'd after to begin if it be but now to edifie and to be the better for stripes to set every man to this one late but necessary resolution and not to be content to have done somewhat at home in private every man in mending one as they say though if that were done uniformly 't would serve the turn but every man whose heart the Lord hath strucken to be a convert-humble-mourner for the iniquity of his people for the provocations of this Church and Kingdom and for the plague of his own heart to go out and call all the idle by-standers in the field to draw as many more as 't is possible into that engagement and in this sense to bring into the service a whole army of Covenanters and Reformers every man vowing hostility against those wasting sins of his that have thus long kept a tortur'd broken Kingdom and Church upon the wheel which can never get off till we come whole sholes of suppliants and auxiliaries to its rescue nay till the sins that first brought it to this execution become the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be delivered up chearfully to suffer in the stead That this work be at length begun in some earnest you will surely give God and his Angels and your friends leave to expect with some impatience and 't were even pity they should any longer be frustrated If they may at last be so favour'd by us our state will be as great a riddle of mercy and of bliss as 't was even now of sadness and horrour Let God do what he please to us for the turning or for the continuing our Captivity 't will be matter of infinite advantage and joy to us If he continue us still upon the cross after the consummatum est after the work is done after it is a reform'd purifi'd Nation O that is a super-angelical state a laying a foundation in that deep for the higher and more glorious superstructure of joy and bliss in another world Nay if he should sweep us away in one akeldama this were to the true Penitent but the richer boon a transplantation only a sending us out a triumphant not captive colony to heaven Or if we be then taken down from the Cross and put into the quiet chambers or dormitories if there be seasons of rest and peace yet behind upon this earth in these our days O they will be rich seasons of opportunity to bring forth glorious proportionable fruits of such repentance a whole harvest of affiance and faithful dependence upon Heaven a daily continual growth in grace in all that is truly Christian In a word of rendring us a kingdom of angelical Christians here and of Saints hereafter Which whether it be by the way of the Wilderness or of the Red-sea by all the sufferings that a Villanous world can design or a gracious Father permit and convert to our greatest good God of his infinite mercy grant us all even for his son Jesus Christ his sake To whom with the Father c. SOME PROFITABLE DIRECTIONS BOTH FOR Priest and People IN TWO SERMONS Preached before these EVIL TIMES THE ONE To the CLERGY THE OTHER To the CITIZENS of LONDON By H. HAMMOND D. D. LONDON Printed MDCLXXXIII These Two following Sermons were subjoyned by the Author to the Review of his Annotations
the Sabbatical year which you know were to be left to the poor And again that there are four seasons wherein the plague was wont to rage especially in the fourth year upon the non-payment of the poor mans tithe the third year on the seventh upon the like default in the sixth in the end of the seventh upon default concerning the seventh years fruits that were to be free and common and the last yearly in the close of the feast of tabernacles upon the robbing of the poor of those gifts that at that time were left unto them the gleanings of the harvest and vintage the corners of the field the fallings c. Add to this one place more of Rabbi Bechai Though saith he it be unlawful to prove or tempt the Lord for man must not say I will perform such a commandment to the end I may prosper in riches yet Mal. 3.10 and Prov. 3.10 there is an exception for payment of tithes and works of mercy intimating that on the performance of this duty we may expect even miracles to make us rich and set to that performance on contemplation and confidence of that promise And 't is strange that we Christians should find more difficulty in believing this than the griping reprobated Jews strange that all those books of Scripture should be grown Apocryphal just since the minute that I cited those testimonies out of them This I am resolved on 't is wan◠of belief and nothing else that keeps men from the practice of this duty whatsoever 't is in other sins we may believe aright and yet do contrary our understanding hath not such a controuling power over the Will as some imagine yet in this particular this cannot be pretended Could this one mountain be removed the lessening of our wealth that alms-giving is accused of could this one scandal to flesh and blood be kick'd out of the way there is no other devil would take the unmerciful mans part no other temptation molest the alms-giver And how unjust a thing this is how quite contrary to the practice at all other Sermons I appeal to your selves At other times the doctrine raised from any Scripture is easily digested but all the demurr is about the practical inference but here when all is done the truth of the doctrine still that we shall not be the poorer for alms-giving is that that can never go down with us lyes still crude unconcocted in our stomachs A strange prepossession of worldly hearts a petitio principii that no artist would indure from us I must not be so unchristian whatsoever you mean to be as to think there is need of any farther demonstration of it after so many plain places of Scripture have been produced Let me only tell you that you have no more evidence for the truth of Christs coming into the world for all the fundamentals of your faith on which you are content your salvation should depend than such as I have given you for your security in this point Do not now make a mockery at this doctrine and either with the Jew in Cedrenus or the Christian in Palladius throw away all you have at one largess to see whether God will gather it up for you again but set soberly and solemnly about the duty in the fear of God and compliance with his will and in bowels of compassion to thy poor brethren that stand in need of thy comfort those Emeralds and Jacinths that Macarius perswaded the rich virgin to lay out her wealth upon and this out of no other insidious or vain-glorious but the one pure Christian forementioned design and put it to the venture if God ever suffer thee to want what thou hast thus bestowed Dorotheus hath excellently stated this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are saith he that give alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their farms may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God blesseth and prospers their farms There be that do it for the good success of their voyage and God prospers their voyage some for their children and God preserves their children yea and some to get praise and God affords them that and frustrates none in the merchandise he design'd to traffick for but gives every one that which he aimed at in this liberality But then all these traffickers must not be so unconscionable as to look for any arrear of farther reward when they are thus paid at present they must remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no depositum behind laid up with God for them and therefore it is necessary for a Christian to propose to himself more ingenuous designs to do what he doth in obedience to and out of a pure love of God and then there is more than all these even a kingdom prepared for him Matt. 25. I must draw to a conclusion and I cannot do it more seasonably more to recapitulate and inforce all that hath been said than in the words of Malachy c. 3.10 Bring you all the tithes into the storehouse no doubt but this comprehends the duty in the text the compleveris anno tertio the poor mans tithing that there may be meat in my house and prove me now herewith saith the Lord of hosts if I will not open you the windows of heaven and pour you out a blessing that there shall not be room enough to receive it If this will not open the misers hand unshrivel the worldlings heart I cannot invent an engine cunning or strong enough to do it Thou that hast tired and harass'd out thy spirits in an improsperous successess pursuit of riches digged and drudged in the mines thy soul as well as thou and all the production of thy patience and industry crumbled and mouldered away betwixt thy fingers thou that wouldest fain be rich and canst not get Plutus to be so kind to thee art willing to give Satan his own asking thy prostraveris for his totum hoc to go down to hell for that merchandise and yet art not able to compass it let me direct thee to a more probable course of obtaining thy designs to a more thriving trade a more successful voyage not all the devotions thou daily numbrest to the Devil or good fortune not all the inventions and engines and stratagems of covetousness managed by the most practised worldling can ever tend so much to the securing thee of abundance in this life as this one compleveris of the text the payment of the poor mans tithing And then suffer thy self for once to be disabused give over the worldlings way with a hâc non successit reform this error of good husbandry this mistake of frugality this heresie of the worldling and come to this new Ensurers office erected by God himself prove and try if God do not open thee the windows of heaven Shall I add for the conclusion of all the mention of that poor unconsidered merchandise the treasures of heaven after all this wealth is at an end the
uncharitable to charge this ignorance still upon Disciples after so many solemn Embassies of the Holy Ghost unto us to teach us and remember us of this Duty Nay I wish that now after he hath varied the way of appearing after he hath sat upon us in somewhat a more direful shape not of a Dove but Vultur tearing even the flesh from us on purpose that when we have less of that carnal Principle left there might be some heed taken to this Gospel-Spirit there were yet some proficiency observable among us some heavings of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath so long been a working in the World I am confident there were no such way of designing a prosperous flourishing durable Kingdom as to found its policy upon Gospel-Principles and maintain it by the Gospel-Spirit I have authority to think that was the meaning of that Prophecy of Christs turning swords into plough-shares not that he should actually bring peace he tells you that it would prove quite contrary but because the fabrick of the Gospel is such that would all men live by it all wars and disquiets would be banished out of the World It was a madness in Machiavel to think otherwise and yet the unhappiness of the World that Sir Thomas Moor's Book that designed it thus should be then called Vtopia and that title to this hour remain perfect Prophecy no place to be found where this Dove may rest her foot where this Gospel-Spirit can find reception No not among Disciples themselves those that profess to adventure their lives to set up Christs Kingdom in its purity none so void of this knowledg as they Whether we mean a speculative or practical knowledg of it few arrived to that height or vacancy of considering whether there be such a Spirit or no. Some so in love with nature that old Pelagian Idol resolve that sufficient to bring them to Heaven if they but allow their brethren what they can claim by that grand Character love of Friends those of the same perswasion those that have obliged them they have Natures leave and so are resolved to have Christs to hate pursue to death whom they can phansie their Enemies And I wish some were but thus of Agrippa's Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so near being Christians as nature it self would advance them that gratitude honour to Parents natural affection were not become malignant qualities disclaim'd as conscientiously as obedience and justice and honouring of betters Others again so devouted to Moses's Law the Old Testament Spirit that whatever they find practised there they have sufficient authority to transcribe And 't is observable that they which think themselves little concerned in Old Testament Duties which have a long time past for unregenerate morality that faith hath perfectly out-dated are yet zealous Assertors of the Old Testament Spirit all their pleas for the present resistance fetch'd from them yea and confest by some that this liberty was hidden by God in the first ages of the Christian Church but now revealed we cannot hear where yet but in the Old Testament and from thence a whole CIX Psalm full of Curses against God's Enemies and theirs and generally those pass for synonymous terms the special devotion they are exercised in and if ever they come within their reach no more mercy for them than for so many of the seven nations in rooting out of which a great part of their Religion consists I wish there were not another Prodigy also abroad under the name of the Old Testament Spirit the opinion of the necessity of Sacrifice real bloody Sacrifice even such as was but seldom heard of among Indians and Scythians themselves such Sacrifices of which the Canibal Cyclops Feasts may seem to have been but attendants furnished with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come from such savage Altars sacrificing of Men of Christians of Protestants as good as any in the World to expiate for the blood shed by Papists in Queen Mary's days and some Prophets ready to avow that without such Sacrifice there is no remission no averting of judgments from the Land What is this but like the Pharisees To build and garnish the Sepulchres of the Prophets and say That if they had lived in their Fathers days they would never have partaken of the blood of the Prophets and yet go on to fill up the measure of their Fathers the very men to whom Christ directs thee O Jerusalem Jerusalem thou that killest in the present tense a happy turn if but the Progeny of those Murtherers and what can then remain but the Behold your house is left unto you desolate irreversible destruction upon the Land A third sort there is again that have so confined the Gospel to Promises and a fourth so perswaded that the Vnum necessarium is to be of right perswasions in Religion i. e. of those that every such man is of for he that did not think his own the truest would sure be of them no longer that betwixt those two popular deceits that of the Fiduciary and this of the Solisidian the Gospel-spirit is not conceived to consist in doing any thing and so still those practical Graces Humility Meekness Mercifulness Peaceableness and Christian Patience are very handsomly superseded that one Moses's Rod called Faith is turned Serpent and hath devoured all these for rods of the Magicians and so still you see men sufficiently armed and fortified against the Gospel-spirit All that is now left us is not to exhort but weep in secret not to dispute but pray for it that God will at last give us eyes to discern this treasure put into our hands by Christ which would yet like a whole Navy and Fleet of Plate be able to recover the fortune and reputation of this bankrupt Island fix this floating Delos to restore this broken shipwrakt Vessel to harbour and safety this whole Kingdom to peace again Peace seasonable instant peace the only remedy on earth to keep this whole Land from being perfect Vastation perfect Africk of nothing but wild and Monster and the Gospel-spirit that Christ came to preach and exemplifie and plant among men the only way imaginable to restore that peace Lord that it might at length break forth among us the want of it is certainly the Authour of all the miseries we suffer under and that brings me to the third and last particular That this ignorance of the Gospel-spirit is apt to betray Christians to unsafe unjustifiable enterprizes You that would have fire from Heaven do it upon this one ignorance You know not c. It were too sad and too long a task to trace every of our evils home to the original every of the fiends amongst us to the mansion in the place of darkness peculiar to it If I should it would be found too true what Du Plesse is affirmed to have said to Languet as the reason why he would not write the story of the Civil
actuated by a full diet and inflation of the soul through taking in of knowledge virtue or the like which is intended indeed for nourishment for the soul but through some vice in the digestive faculty turns all into air and vapors and windiness whereby the soul is not fed but distended and not fill'd but troubled and even tortured out of it self To this first kind of pride may be accommodate many of the old phancies of the Poets and Philosophers the Gyants fighting with God i. e. the ambitious daring approaches of the soul toward the unapproachable light which cost the Angels so dear and all Mankind in Eve when she ventured to taste of the Tree of Knowledge Then the phancy of the Heathens mentioned by Athenagoras that the souls of those gyants were Devils that 't is the Devil indeed that old Serpent that did in Adam's time and doth since animate and actuate this proud soul and set it a moving And Philoponus saith that winds and tumours i. e. lusts and passions those troublesome impressions in the soul of man are the acceptablest sacrifices the highest feeding to the Devils nay to the very damned in Hell who rejoyce as heartily to hear of the conversion of one vertuous or learned man to the Devil of such a brave proselyte I had almost said as the Angels in Heaven at the repentance and conversion of a sinner This is enough I hope to make you keep down this boiling and tumultuousness of the soul lest it make you either a prey or else companions for Devils and that 's but a hard choice nay a man had far better be their food than their associates for then there might be some end hoped for by being devoured but that they have a villanous quality in their feeding they bite perpetually but never swallow all jaws and teeth but neither throats nor stomachs which is noted perhaps by that phrase in the Psalmist Death gnaweth upon the wicked is perpetually a gnawing but never devours or puts over Pride in our education is a kind of tenderness and chilness in the soul that some people by perpetual softness are brought up to that makes them uncapable and impatient of any corporal or spiritual hardness a squeasiness and rising up of the heart against any mean vulgar or mechanical condition of men abhorring the foul clothes and rags of a beggar as of some venomous beast and consequently as supercilious and contemptuous of any piece of God's service which may not stand with their ease and state as a starch't Gallant is of any thing that may disorder his dress Thus are many brought up in this City to a loathing and detestation of many Christian duties of alms-deeds and instructing their Families in points of religion of visiting and comforting the sick nay even of the service of God if they may not keep their state there but specially of the publick prayers of the Church nothing so vulgar and contemptible in their eyes as that But I spare you and the Lord in mercy do so also The third kind of pride is a supercilious affected haughtiness that men perhaps meekly enough disposed by nature are fain to take upon them for some ends a solemn censorious majestick garb that may entitle them to be patriots of such or such a faction to gain a good opinion with some whose good opinion may be their gain Thus was Mahomet fain to take upon him to be a Prophet and pretend that 't was discoursing with the Angel Gabriel made him in that case that his new wife might not know that he was Epileptical and so repent of her match with a beggar and a diseased person And upon these terms Turcism first came into the world and Mahomet was cried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Prophet to omit other witness as the Saracen fragments tell us that we have out of Euthymius Thus are imperfections and wants sometimes even diseases both of body and mind assumed and affected by some men to get authority to their persons and an opinion of extraordinary religion but rather perhaps more Oyl to their Cruse or custom to their trading But not to flutter thus at large any longer or pursue the common-place in its latitude the Pharisees pride here expresseth it self in three things 1. his posture standing apart 2. his manner of praying altogether by way of thanksgiving 3. his malicious contemptuous eye upon the Publican The first of these may be aggravated against the schismatick that separates from the Church or customs but especially Service and Prayers of the Church 'T is pride certainly that makes this man set himself thus apart whereas the very first sight of that holy place strikes the humble Publican upon the knees of his heart afar off as soon as he was crept within the gates of the Temple he is more devout in the Porch than the Pharisee before the Altar The 2 d. against those that come to God in the pomp of their souls commending themselves to God as we ordinarily use the phrase commending indeed not to his mercy but acceptance not as objects of his pity but as rich spiritual Presents not tears to be received into his bottle but jewels for his treasure Always upon terms of spiritual exultancy what great things God hath done for their souls how he hath fitted them for himself never with humbled bended knees in acknowledgment of unworthiness with St. Paul who cannot name that word sinners but must straight subsume in a parenthesis of whom I am the chief 1 Tim. i. 15 and for the expression of the opinion he had of his own sanctity is fain to coyn a word for the purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word not to be met with in all Greek Authors again before he used it less than the least of the Saints Ephes iii. 8 And Jacob in a like phrase I am less than all thy mercies Gen. xxxii 10 The Litany that begins and ends with so many repetitions importuning for mercy even conjuring God by all powerful names of rich mercy that can be taken out of his Exchequer to have mercy upon us miserable sinners this is set aside for the Publican the sinners Liturgy nay as some say for the profane people only not to pray but to swear by But this only as in transitu not to insist on The 3 d. expression of his pride is his malicious sullen eye upon the Publican and that brings me to the next thing proposed at first the Pharisees censoriousness and insinuated accusations of all others I am not as other men extortioners c. or even as this Publican 'T were an ingenuous speculation and that which would stand us in some stead in our spiritual warfare to observe what hints and opportunities the Devil takes from mens natural inclinations to insinuate and ingratiate his temptations to them how he applies still the fuel to the fire the nourishment to the craving stomach and accommodates all his
as ignorance is opposed to piety or spiritual wisdom which was to be proved by way of premise in the second place Now in the third place for the guilt of their ignorance that it was a perverse gross malicious and unexcusable ignorance you shall briefly judge Aristotle 1 Met. 2. being elevated above ordinary in his discourse about wisdom confesses the Knowledge of God to be the best Knowledge and most honourable of all but of no manner of use or necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No Knowledge is better than this yet none more unnecessary as if the Evidence of truth made him confess the nobility of this wisdom but his own supine stupid perverse resolutions made him contemn it as unnecessary But that I may not charge the accusation too hard upon Aristotle above others and take as much pains to damn him as the Colen Divines did to save him we will deal more at large as Aristotle prescribes his wise men 1. Met. and rip up to you the unexecusableness of the heathen ignorance in general 1. By the authority of Clemens who is guest to be one of their kindest patrons in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having cited many testimonies out of them concerning the unity he concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Seeing that the Heathen had some sparks of the divine truth some gleanings out of the written word and yet make so little use of it as they do they do saith he shew the power of Gods word to have been revealed to them and accuse their own weakness that they did not improve it to the end for which it was sent that they encreased it not into a saving knowledge where by the way the word weakness is used by Clement by way of softning or mercy as here the Apostle useth ignorance when he might have said impiety For sure if the accusation run thus that the word of God was revealed to them and yet they made no use of it as it doth here in Clem. the sentence then upon this must needs conclude them not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak but perverse contemners of the light of Scripture Again the Philosophers themselves confess that ignorance is the nurse nay mother of all impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whatsoever an ignorant man or fool doth is unholy and wicked necessarily ignorance being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a species of madness and no mad-man being capable of any sober action so that if their ignorance were in the midst of means of knowledge then must it be perverse if it had an impure influence upon all their actions then was it malicious and full of guilt 2. Their chief ground that sustained and continued their ignorance proves it to be not blind but affected which ground you shall find by the Heathen objection in Clem. to be a resolution not to change the religion of their fathers 'T is an unreasonable thing say the Heathens which they never will be brought to to change the customs bequeathed to them by their ancestors From whence the Father solidly concludes that there was not any means in nature which could make the Christian Religion contemned and hated but only this pestilent custom of never altering any customs or laws though never so unreasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is not possible that ever any nation should hate and fly from this greatest blessing that ever was bestowed upon mankind to wit the knowledge and worship of God unless being carried on by custom they resolved to go the old way to Hell rather than to venture on a new path to Heaven Hence it is that Athenagoras in his Treaty with Commodus for the Christians wonders much that among so many Laws made yearly in Rome there was not one enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men should forsake the customs of their fathers which were any way absurd From whence he falls straight to their absurd Deities as if it being made lawful to relinquish ridiculous customs there would be no plea left for their ridiculous gods So Eusebius Praep. l. 2. makes the cause of the continuance of superstition to be that no man dared to move those things which ancient custom of the Country had authorized and so also in his fourth book where to bring in Christianity was accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change things that were fixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to be pragmatical friends of innovation and so 't is plain they esteemed St. Paul and hated him in that name as an Innovator because he preached unto them Jesus and the resurrection Acts 17.18 So Acts the 16.21 St. Paul is said to teach customs which were not lawful for them to receive nor observe being Romans because saith Casaubon out of Dio 't was not lawful for the Romans to innovate any thing in religion for saith Dio this bringing in of new Gods will bring in new Laws with it So that if as hath been proved their not acknowledging of the true God was grounded upon a perverse resolution not to change any custom of their fathers either in opinion or practice though never so absurd then was the ignorance or as St. Paul might have called it the idolatry of those times impious affected not a natural blindness but a pertinacious winking not a simple deafness but a resolved stubbornness not to hear the voice of the charmer which we might further prove by shewing you thirdly how their learning or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might be proved an excellent preparative to religion their Philosophy which was to them as the Law to the Jews by their using of it to a perverse end grew ordinarily very pernicious to them 4. How that those which knew most and were at the top of prophane knowledge did then fall most desperately headlong into Atheism as Hippocrates observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Basil that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most perfect constitution of body so of the soul is most dangerous if not sustained with good care and wisdom 5. How they always forged lies to scandal the people of God as Manetho the famous Aegyptian Historian saith that Moses and the Jews were banished out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of an infectious leprosie that over-spread the Jews as Theophilus cites it and Justine out of Trogus and also Tacitus and the Primitive Christians were branded and abomined by them for three special fauâ—ts which they were little likely to be guilty of 1. Atheism 2. Eating their Children 3. Incestuous common using of women as we find them set down and confuted by Athen. in his Treaty or Apology and Theophilus ad Autol. c. 6. By their own confession as of Plato to his friend when he wrote in earnest and secretly acknowledging the unity which he openly denied against his conscience and the light of reason in him and
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
hath nothing to do in the business whilst he expects mercy makes himself uncapable of it and though he acknowledge a resurrection lives as though he looked to be annihilated Certainly he that expects God should send him a fruitful harvest will himself manure the ground he that hopes will labour according to that 1 Joh. iii. 3 He that hath this hope in him purifies himself c. So that whosoever relies on God for Salvation and in the midst of his hopes stands idle and walks after his own lusts by his very actions confutes his thoughts and will not in a manner suffer God to have elected him by going on in such reprobate courses Lastly If it be this confident walking after our own lusts which is here the expression of Atheism then here 's a comfort for some fearful Sinners who finding themselves not yet taken up quite from a licentious life suspect and would be in danger to despair of themselves as Atheists 'T is a blessed tenderness to feel every sin in our selves at the greatest advantage to aggravate and represent it to our Conscience in the horridst shape but there is a care also to be had that we give not our selves over as desperate Cain ly'd when he said his sin was greater than could be either born or forgiven When the Physicians have given one over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature hath its spring and plunge and sometimes quits and overcomes the disease If thou art in this dangerous walk and strivest and heavest and canst not get out of it yet sorrow not as one without hope this very regret and reluctancy this striving and plunging is a good symptome If thou wilt continue with a good courage and set thy self to it to the purpose be confident thou shalt overcome the difficulty If this sin be a walking then every stop is a cessation every check a degree to integrity every godly thought or desire a pawn from God that he will give thee strength to victory and if thou do but nourish and cherish every such reluctancy every such gracious motion in thy self thou maist with courage expect a gracious calm deliverance out of these storms and tempests And let us all labour and endeavour and pray that we may be loosed from these toyls and gins and engagements of our own lusts and being entred into a more religious severe course here than the Atheism of our wayes would counsel us to we may obtain the end and rest and consummation and reward of our Course hereafter Now to him which hath elected us c. SERMON XVIII 1 TIM I. 15 Of whom I am the chief THE chief business of our Apostle S. Paul in all his Epistles is what the main of every Preacher ought to be Exhortation There is not one doctrinal point but contains a precept to our understanding to believe it nor moral Discourse but effectually implies an admonishment to our Wills to practise it Now these Exhortations are proposed either vulgarly in the downright garb of Precept as These things command and teach c. or in a more artificial obscure enforcing way of Rhetorick as God forbid that I should glory save in the cross of Christ whereby the world is crucified to me and I unto the world which though in words it seems a protestation of St. Pauls own resolution yet in effect is a most powerful exhortatory to every succeeding Christian to glory only in the Cross of Christ and on it to crucifie both the World and himself This method of reducing S. Paul to Exhortation I observe to you for the clearing of my Text. For this whole Verse at the first view seems only a mere Thesis or point of belief that Christ came into the World to save Sinners illustrated and applied by the Speaker as one and the chief of the number of those Sinners to be saved But it contains a most Rhetorical powerful Exhortation to both Vnderstanding and Will to believe this faithful saying That Christ came c. and to accept lay hold of and with all our might to embrace and apply to each of our selves this great mercy toward this great Salvation bestowed on Sinners who can with humility confess their sins and with Faith lay hold on the promise And this is the business of the Verse and the plain matter of this obscure double Exhortation to every mans Vnderstanding that he believe that Christ c. to every mans affections that he humble himself and teach his heart and that his tongue to confess Of all Sinners c. This Text shall not be divided into parts which were to disorder and distract the significancy of a proposition but into several considerations for so it is to be conceived either absolutely as a profession of S. Paul of himself and there we will enquire whether and how Paul was the chief of all Sinners Secondly respectively to us for whom this form of confessing the state and applying the Salvation of Sinners to our selves is set down And first whether and how Paul was the chief of all Sinners where we are to read him in a double estate converted and unconverted exprest to us by his double name Paul and Saul Paul an Apostle of Jesus Christ Saul a Persecutor mad against the Christians and that both these estates may be contained in the Text although penn'd by Paul regenerated may appear in that the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I signifying the whole complete person of Paul restrains not the speech to his present being only but considers also what he had been more especially set down at the thirteenth Verse Who was before a blasphemer c. So then Paul in his Saul-ship being a Blasphemer a Persecutor and injurious and in summ a most violent perverse malicious Unbeliever was a chief Sinner rankt in the Front of the Devil's Army and this needs no further proof or illustration Yet seeing that that Age of the World had brought forth many other of the same strain of violent Unbelief nothing inferiour to Saul as may appear by those many that were guilty of Christs Death as Saul in person was not and those that so madly stoned S. Stephen whilst Saul only kept the witnesses clothes and as the Text speaks was consenting unto his death seeing I say that others of that Age equalled if not exceeded Sauls guilt how can he be said above all other Sinners to be the chief I think we shall no◠wrest or inlarge the Text beside or beyond the meaning of the Holy Ghost or Apostle if in answer unto this we say that here is intended not so much the greatness of his sins above all Sinners in the World but the greatness of the miracle in converting so great a Sinner into so great a Saint and Apostle So that the words shall run Of all Sinners that Christ came into the World to save and then prefer to such an eminence I am the chief or as the word primarily
signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the first i. e. Paul was the chief of all Converts and Paul was the first that from so great a Persecutor of Christ was changed into so great so glorious an Apostle For so it follows in the Verses next after my Text For this cause I obtained mercy that in me first Christ Jesus might shew forth all long suffering c. The issue of all is this that Saul unconverted was a very great Sinner yet not the greatest of Sinners absolutely but for ought we read in the New Testament the greatest and first that was called from such a degree of infidelity a Blasphemer a Persecuter to so high a pitch of Salvation a Saint an Apostle yea and greater than an Apostle whence the observation is that though Saul were yet every blasphemous Sinner cannot expect to be called from the depth of sin to regeneracy and Salvation Although Saul being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief of sinners was called and saved yet Saul was also in another sense for ought we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perhaps the last that from so great a riot of sin obtained so great Salvation Wherefore O Sinner be not presumptuous from Pauls Example but from Pauls single Example begin to suspect thy state and fear that such a miracle of Salvation shall not be afforded thee There hath been an opinion of late reviv'd perhaps original among the Romans that the greatest Sinner is the more likely object of Gods mercy or subject of his grace than the mere moral man whom either natural fear or the like not spiritual respects hath restrained from those outrages of sin The being of this opinion in the primitive Romans and the falseness of it is sufficientâ—y prov'd by that expoâ—â—ulation of St. Paul Shall we continue in sin that grace may abound God forbid In answer to some who hearing that Christ came into the world to save sinners thought that the excess of sin was the best qualification and only motive to provoke and deserve a more abundant grace and certain salvation As if that spirit which once to manifest its power called Saul in the midst of his madness breathing out threatnings and slaughters against the Church would not call any but those who had prepared themselves by the same degree of madness but required that men should make themselves almost Devils that they might be called into Christians as if that God which could out of stones could not also out of men raise up Children unto Abraham as if that Christ which raised up Lazarus being dead four dayes and as they thought stinking in his grave could not as easily have heal'd him whilst he was yet alive whereas we read that Christ dealt more on the cures of the impotent than resurrections of the dead that is in a spiritual application heal'd more from the Bed of languishment of their weaknesses and diseases than he raised out of the graves of trespasses and sins though some also hath he out of death quickned to exalt the power and miracle of his mercy Yet hath not this doctrine too been most confidently maintained among some of our times That there is more hope of the debauch'd man that he shall be called or saved than of the mere moral honest man who yâ—â— is in the state of unregeneracy Have not some men defining this moral man by the formal hypocrite set him in the greatest opposition to Heaven As if that degree of innocence or rather not being extremely sinful which a moral care of our ways may bestow on us were a greater hindrance than promotion toward the state of grace and the natural man were so much the further from God the nearer he were to goodness and no man could hope to come to Heaven but he that had knockt at Hell-gates I confess indeed that the Holy Ghost where he means to inhabit hath no need of pains to prepare him a room but can at his first knock open and cleanse adorn and beautify the most uncouth ugly and unsavory heart in the World That omnipotent convincing spirit can at the same instant strike the most obdurate heart and soften it and where it once enters cannot be repuls'd by the most sturdy habituate sin or Devil I confess likewise that some have been thus rather snatch'd than call'd like the fire-brands out of the fire and by an ecstasy of the spirit inwardly in a minute chang'd from incarnate Devils into incarnate Saints So was Mary dispossest of seven Devils who was after so highly promoted in Christs favour that she had the honour to be the first witness of the Resurrection So that Gadarene who had intrencht and fortified himself among the Tombs and was garrison'd with an Army of Devils so that he brake Fetters and Chains and could not be tam'd or kept in any compass yet in a minute at Christs word sent forth a Legion of Fiends sufficient to people and destroy a Colony of Swine And so was Paul in my Text in a minute at Christs Call delivered of a multitude of blasphemous malicious spirits and straight became the joy of Angels the Apostle of the Gentiles Yet mean time these miraculous but rarer Examples must not prescribe and set up must not become a rule and encourage any one to Sauls madness on confidence of Pauls Conversion to a more impetuous course of sinning that he may become a more glorious Saint 'T is a wrong way to Heaven to dig into the deep and a brutish arrogance to hope that God will the more eagerly woo us the further our sins have divorc't us from him If some as hath been said have been caught or strucken in the height of their Rebellions or in the fulness of the evil spirit called to a wane as Diseases in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or top-pitch are wont to decay and weaken into health again if there have been some of these as my Apostle rais'd from the depth of sin as Lazarus from the stench of the grave yet these in respect of others more softly and ordinarily called are found few in number and such as were appointed for the Miracles as well as the objects of Gods mercy Hence it is that a strange disorder hath most times accompanied this extraordinary conversion of more violent outragious Sinners Our Apostle to go no farther was to be cast into a trance and his regeneration not to be accomplisht without a kind of Death and Resurrection whereas others who are better morally qualified or rather are less hardned in the sins of unregeneracy do answer at the softest knock or whispering'st call of the Spirit and at his becken will come after him More might be said of this point how St. Paul was most notably converted that he had the alleviation of ignorance for which cause as he says himself he found mercy and that others are not probably to expect the like miracle who have not those insuperable prepossessions from custom
and religion but that this is not the business of the Text but a praecognoscendum or passage to the clearing of it Briefly therefore to conclude this note Paul is the chief example mentioned in Scripture and there be not many though some more that were called from the height of impiety from the gall of bitterness to this mystical third Heaven or so high degree of Saint and Apostle The more ordinary course of Gods proceeding if we may possibly judge of the Decree by events and examples is to call such to the state of grace and so consequently of glory who have passed their unregeneracy most innocently and kept themselves least polluted from the stains of habituate wickedness that is have lived as much as natural men can do in the plainest honestest course of morality it being presupposed that among all other moral vertues they have purchased humility the best if there be any preparative for the receiving of grace Mean while we are not to be mistaken as if we thought Gods purposes tyed to mans good behaviour or mans moral goodness to woo and allure Gods spirit as that the Almighty is not equally able to sanctify the foulest Soul by his converting grace and the less polluted or that he requires mans preparation but our position is that in ordinary charitable reason we ought to judge more comfortably and hope more confidently of a meer moral man naturally more careful of his ways that he shall be both called and saved that God will with his spirit perfect and crown his morally good though imperfect endeavours than of another more debauch't Sinner utterly negligent of the commands of either God or nature Which position I have in brief proved though nothing so largely as I might in confutation of them who do utterly condemn unregenerate morality and deject it below the lowest degree of prophaneness as if they would teach a man his way to Heaven by boasting arrogantly what Paul converted confesses humbly I am the nearer to Christs Salvation because of all sinners I am the chief The Vse in brief of this Thesis shall be for those who not as yet find the power of the regenerating spirit in them for I am to fear many of my auditors may be in this case and I pray God they feel and work and pray themselves out of it the Use I say is for those who are not yet full possessors of the spirit to labour to keep their unregeneracy spotless from the greater offence that if they are not yet called to the preferment of Convâ—rts and Saints the second part of Heaven that Earthly City of God that yet they will live orderly in that lower Regiment wherein they yet remain and be subject to the law of nature till it shall please God to take them into a new Common-wealth under the law of grace to improve their natural abilities to the height and bind their hands and hearts from the practice and study of outragious sins by those ordinary restraints which nature will afford us such as are a good disposition education and the like not to leave and refer all to the miraculous working of God and to encrease our sins for the magnifying of the vertue in recalling us God requires not this glory at our hands that we should peremptorily over-damn our selves that he may be the more honoured in saving us His mercy is more known to the World than to need this woful foil to illustrate it God is not wont to rake Hell for Converts to gather Devils to make Saints of the Kingdom of Heaven would suffer great violence if only such should take it If Saul were infinitely sinful before he proved an Apostle though by the way we hear him profess he had lived in all good Conscience yet expect not thou the same Miracle nor think that the excess of sins is the cue that God ordinarily takes to convert us The Fathers in an obedience to the discipline and pedagogy of the old Law possest their Souls in patience expecting the prophesied approach of the new did not by a contempt of Moses precipitate and hasten the coming of the Messias Cornclius liv'd a long while devoutly and gave much alms till at last God call'd him and put him in a course to become a Christian and do thou if thou art not yet called wait the Lords leisure in a sober moral conversation and fright not him from thee with unnatural abominations God is not likely to be woed by those courses which nature loaths or to accept them whom the World is ashamed of In brief remember Saul and Cornelius Saul that he not many were called from a profest Blasphemer Cornelius that before he was called he prayed to God alway and do thou endeavour to deserve the like mercy and then in thy Prayer confess thine undeserving and petition grace as grace that is not as our merit but as his free-will favour not as the desert of our morality but a stream from the bounty of his mercy who we may hope will crown his common graces with the fulness of his spirit And now O powerful God on those of us which are yet unregenerate bestow thy restraining grace which may curb and stop our natural inordinacy and by a sober careful continent life prepare us to a better capability of thy sanctifying spirit wherewith in good time thou shalt establish and seal us up to the day of redemption And thus much concerning Saul unconverted how of all Sinners he was the chief not absolutely that he surpassed the whole World in rankness of sin but respectively to his later state that few or none are read to have been translated from such a pitch of sin to Saint-ship Now follows the second consideration of him being proceeded Paul i. e. converted and then the question is Whether and how Paul converted may be said the chief of all Sinners 'T were too speculative a depth for a popular Sermon to discuss the inherence and condition of sin in the regenerate the business will be brought home more profitably to our practice if we drive it to this issue That Paul in this place intending by his own example to direct others how to believe the truth and embrace and fasten on the efficacy of Christs Incarnation hath no better motive to incite himself and others toward it than a recognition of his sins that is a survey of the power of sin in him before and a sense of the relicks of sin in him since his Conversion Whence the note is That the greatness of ones sins makes the regenerate man apply himself more fiercely to Christ This faithful saying was therefore to Paul worthy of all acceptation because of all Sinners he was the chief S. Paul as every regenerate man is to be observed in a treble posture either casting his Eyes backward or calling them in upon himself or else looking forward and aloof and accordingly is to be conceived in a trebâ—e meditation either of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ took uâ— captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †carried us up ‖ forget †or advance not Jerusalem in the beginning of my joy or mirth * the destroyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †above * above ‖ thou shalt strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or for they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For the Lord is high and hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ nose †perform for me * do not thou let go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †searchest * or When there is not a word in my tongue O Lord thou knowest all see note b ‖ distrest or begirt †admirable above * doe or deal with it ‖ but or yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ formed or power of †compacted * confess to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ embroidered †rude mass and on thy books were all written as they were daily fashioned and not one of them was left out or when there was not one of them * prevailing or exceeding ‖ multiplied above the †or wilt thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * talk of thee for mischief ‖ wearied nauseated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they have been to me for enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ see Chaldee paraph. v. 9. †or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * do they gather or prepare ‖ or suffer not his to go forth proceed †the shall cover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Burning shall ‖ they shall be †A sycophant shall not * act the ‖ plea see note on Ps 135. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †lifting up * or My heart shall not incline to an evil word to contrive devices inimpiety ‖ I will not partake in their delicacies †Reproach will bruise me that am righteous and rebuke me but that poisonous oyle shall not bruise my head for my prayer shall be in their mischiefs * Their Judges are left by the sides of the rock and have heard my words that they ‖ As one that cuts and slâ—ts the earth our bones are scattered at the mouth of Scheol †or pour not ouâ— wast not away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ will cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †will so the Jewish Arab * will pour ‖ will shew †look so the Jewish Arab * behold and there is none that will ‖ is lost from †vindicateth ‖ or they †through me shall the righteous come about when thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheâ— his son pursued him LXXII †R. Kiâ—chi * in ‖ beat to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the dead of the age * And ו ‖ is to thee as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †let thy good spirit lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Thou shalt †thou shalt * shalt thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII so the Chaldee also v 10. †mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * let them smoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ of ten strings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 32. note a. †growing great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from this to that sort see note c. ‖ folds see note d. †fat or fleshy * cry ‖ fields or yards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ beauty or splendor of the glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †issue or pour out * glory of the splendor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah See note on Psal 106. a. and 111. a. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII * or fidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or pleadeth the cause see note on Ps 132. a. †see Psal 147. Paraphr on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah ‖ of his understanding there is no number or computation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Beg◠†fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah ‖ or whales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah †So R. Saâ—diâ—h Caâ—n and Kimchi interpret it of the days of the Messias * let his praise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or glorify ‖ Hallelujah †the multitude of his magnificence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ The Psalâ—ery is a known Instrument among the Hebrews to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer ‖ So the Arabick Interpreter expounds the word Proverbs * learn see ch 9.9 †discipline or exercise of wit or understanding see note a ‖ rectitudes or probity * cunning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—n 3.1 astuâ—iâ— Lat. and so Chal. Syr. Arab. †sagacity or counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exâ—â—gâ—i◠‖ conduct managery * elegant composure †extraordinary or excellent ‖ the LXXII over
on which the due interpretation of the whole Psalm depends The coming of God ordinarily signifies in Scripture any judicial proceeding of his Gods punishments and vengeance on his enemies see Psal 18. noted. But this Psalm seems peculiarly to look forward to the times of the Messias and so to denote some coming of his The Chaldee applies it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the great judgment But this phrase I suppose may be taken in some latitude in that Paraphrast not to denote the last judgment though thus St. Augustine will have this Psalm uderstood de judicio Dei novissimo of the last judgment of God but as their Paraphrase on v. 2. seems to interpret it some great destruction that was to be wrought in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning of the creation of the age meaning I suppose by the age the age of the Messias which as 't is there said was to come out of Sion which is not applicable to any other age but that Now there be three comings of Christ exprest in the Scripture The first in humility by his being born in our flesh the last in glory for the judging of the whole world in the day of the universal doom And a middle coming which was not to be corporal but spiritual a mighty work wrought in the world by the power of that spirit which raised Jesus from the dead beginning in a terrible vengeance upon his crucifiers the notable destruction of the Jewish Temple and of Jerusalem and so of the Mosaical worship and the Judaical politie and proceeding to the propagation of the Christian Faith to all the world wherein were many glorious acts of Gods power and mercy and are all together oft stiled in Scripture the coming of Shiloh of the desire of all nations of the kingdom of God of the son of Man of Christ see note on Mat. 16. o. 24. b. Joh. 21. b. And this is it to which this Psalm most signally seems to belong as also Psal 96.10 11 12 13. and conteins these several stages or branches of it 1. the terrible manner of this his coming v. 3. Secondly the formality of it a judicature used in it v. 4. Thirdly the preservation and rescue of the believing Jews out of the common ruine v. 5 6. Fourthly the rejection of legal worship of sacrifices of beasts v. 8 9 10 11 12 13. Fifthly the establishing of the Christian service the spiritual oblation of Prayer and Thanksgiving v. 14 15. and Lastly the destruction of the impenitent Jews which having received the Law of God and entred into Covenant with him would not yet be reformed by Christs preaching v. 16. c. to the end V. 3. Silence The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several significations But that which is most agreeable to this place is that of doing nothing being idle delaying tarrying as applied to the actions not the speech only So 2 Sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred Why do you defer or delay to bring back the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII Why are you silent in that other notion applied to the tongue but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which belongs to the actions as well as words the learned Schindler there renders it cessatis cunctamini defer or delay The Syriack there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath that signification among others of cessavit moratus tardatus fuit and is by the Latine translator rightly rendred haesitatis and so the Arabick appears there to understand it And so the context inforces by another phrase used there in the same matter v. 11. and 12. Why saith he are ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last to bring back the King i. e. very backward and dilatory So the Arabick expresses that also Why do you defer or neglect And so Psal 28.1 the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not defer or neglect to answer me neglect me not saith the Arabick And thus 't will best be rendred here Our God shall come and not delay not neglect saith the Arabick as in the place of Samuel And the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which though it may signifie shall not keep silence yet it is also not defer or delay and so is determined here by the remainder of their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work vengeance for his people So the Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not withhold or refrain from it And thus the phrase seems to be made use of and interpreted by the Apostle Heb. 10.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come and not delay or tarry i. e. he will certainly come Which I suppose to be the reason of the learned Castellio's rendring this place veniet Deus noster sine dubio Our God shall come without doubt the coming and not delaying being all one with his certain coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again used v. 21. and rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stayed or expected that thou mightest repent which is a full proof of this notion of the word for delaying Where the Jewish Arab reads as here I withheld from thee adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delaying V. 11. Wild beasts For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beast the LXXII seem to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pulchritudo the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock of the wood whose feet stand on the earth and his head touches the heaven of which Elias Levita in his Thisby p. 273. taking notice adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a new thing not without reason expressing his wonder at their rendring but the Syriack is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the beast The Fifty First PSALM TO the chief Musitian A Psalm of David when Nathan the Prophet came unto him after he had gone in to Bathsheba Paraphrase The Fifty first Psalm was composed by David after the commission of those many sins in the matter of Uriah 2 Sam. 11. when by Nathan the Prophet his message to him from God he was brought to a due humiliation for them which he exprest in this penitential Psalm and to make it the more publick to remove the scandal of so many notorious sins he committed it to the Prefect of his Musick to be solemnly sung 1. Have mercy upon me O God according to thy loving kindness according to the multitude of thy tender mercies blot out my transgressions Paraphrase 1. O thou Father of all mercies and compassions permit me thy most unworthy servant foully guilty of many horrid crimes to make mine humblest approach to thee and out of the riches of thy benignity out of the abundance of thy melting compassions to
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