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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
attempt toward him yet calumniators have made other representations of me that I seek his life c. and so have incited him to pursue me to death But how low soever my condition at present be I am confident they shall not prevail against me to my final ruine Against their bitterest and most poisonous calumnies their most mischievous attempts against me my prayers are a sufficient antidote and will I doubt not avert the mischief from me When Saul went into the cave and left his Commanders and followers without by the sides of the cliff they were witnesses of my dealing with Saul and the signal evidences I gave him of mine integrity sufficient to convince the most inveterate malice and most obstinate calumny and accordingly so it wrought on Saul himself 1 Sam. 24.16 17 18 19. 7. Our bones are scattered at the graves mouth as when one cutteth and heweth wood upon the earth Paraphrase 7. We have been terribly harrast and opprest and persecuted and now are every minute ready to be destroyed 8. But mine eyes are unto thee O God the Lord in thee is my trust leave not my soul destitute 9. Keep me from the snare which they have laid for me and the grins of the workers of iniquity 10. Let the wicked fall into their own nets whilst that I withall escape Paraphrase 8 9 10. But O Lord on thee is our full affiance and confidence thy power and thy mercy is our sure refuge to thee we address our humblest requests that thou wilt not cast us out of thy care but preserve us from all the ambushes and treacherous designs that wicked men have laid against us And this I have full confidence thou wilt doe bringing mischief on them that design mischief and by the same means deliverance to us who are injured by them Annotations on Psal CXLI V. 2. Evening sacrifice The reason why the Evening sacrifice is here named is rendred by Kimchi because that supposeth and comprehends the morning sacrifice but by R. Saadiah because there is no sin-offering brought after that all things being then atoned The Jewish Arab reads as an accepted or acceptable oblation V. 3. Door From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw up is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and so signifies the lifting up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee elevation and so the Jewish Arab the lifting up of my lips making it to be of the same root that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 38.14 which according to him must bâ—â— Mine eyes are lifted up on high from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Kimchi saith his father interpreted it that the meaning should be the words which I take into my lips So Abu Walid seems to have taken it From the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door and that metaphorically applied to the lips Job 41.14 Who shall open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the door of his face i. e. his lips and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought here to be used by Apocope But although the lips are fitly styled the door of the face or the mouth yet they will not so commodiously be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the door of the lips especially when that other rendring of the Chaldee is so much more agreeable the lifting up as that signifies the opening of the lips or mouth which is the most obvious and frequent Periphrasis of speaking Job 11.5 O that God would speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and open his lips against thee and so Job 32.20 I will speak that I may be refresht I will open my lips and Psal 51.15 Open thou my lips And therefore as the Syriack omits the rendring of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and onely reads set a guard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on my lips so the LXXII that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door do use that with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it for a Periphrasis of the guard the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set O Lord a watch on my mouth and a door of guard about my lips and so the Latin and Arabick ostium circumstantiae and ostium munitum a guarded door to my lips where 't is evident the lips are not lookt on as the door but the guard the grace of vigilance and circumspection that is to be set upon them and is usefull as a door to keep all close to keep any thing from coming out that ought to be kept in V. 4. To practise wicked works The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate machinations in evil the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pretend pretences in sins and so the Jewish Arab that I should pretend causes with the people that work deceit noting this to be the manner of wicked men when they project or contrive iniquity to project also some specious pretences of doing it whereby they much facilitate the practice of it and hope to gain impunity if they prosper not in it And thus indeed doth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifie seeking occasions pretences of doing any thing But the Chaldee interprets it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking contriving and the Syriack by speaking and committing iniquity and so 't is not amiss exprest by our English to practise wicked works In the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat of their dainties from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasant delightfull the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combine or as the Latin communicabo communicate with their chosen things i. e. certainly with the best or fattest of their diet as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a cram'd foul and as the LXXII Gen. 49.15 render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be fed with the song of the house of their feasts from a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the Rabbins use it for Musick or Song and because Musick was a festival ceremony But the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not joyn or mix or from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for salt I will not eat salt with them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.4 to eat salt with is to converse familiarly with them The onely difficulty in this verse is whether it be a prayer or a resolution and indeed the words will bear either sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being interpretable in accord with the former verse in form of a prayer Incline not my heart and yet as beginning this period they may as fitly be rendred my heart shall not incline and to this the design of the following verses seems to exact it The occasion of the Psalm seems to have been that eminent passage of David's story to which the title of the next Psalm refers when he was in
which confidence I can sleep securely repose my self in him to whom alone all my safety is due and whose only guard is without all sollicitude or preparations of mine abundantly sufficient for me Annotations on Psal IV. Tit. Chief Musician The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to urge or press to the performing any work or task and properly belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overseer and follower of workmen of any kind So 2 Chron. 2.2 where Solomons workmen are numbred there are also MMM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII there rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects over them and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and c. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers though v. 13. and Ezr. 3.8 9. the Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the workmen only and where the same thing is set down again 1 Kin. v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over his works The word is used more particularly of Musicians To this purpose see 1 Chro. 15.21 where after the appointing of Singers with instruments c. v. 16.19 20. Mattathiah c. are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it to excell but in the margin to oversee i. e. to take care of and order the Musick as Neb. 12.42 Jezrabiah is the Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the singers And from hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Master or Ruler or Praefect Of whom or over what he was praefected is here also exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Musical Instruments Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and thus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 67.25 the minstrels or players on Instruments differenced from the Singers foregoing And then the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put together here signifies perspicuously To the Praefect of the musical Instruments such there were more then one among Davids Officers that waited on the Ark 1 Chron. 15.21 And to one of these this Psalm was committed by David to be sung and plaid to in divine service The same we find again Hab. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Praefect or Master of my stringed Instruments From this sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ursit coegit institit there is a secondary use of it for finire to end and from thence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.9 rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and again vincere and triumphare to overcome and triumph And from those two notions the LXXII have taken their rise of rendring it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome in the Conclusion of Habakkuk in like manner as Aquila hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 1 Chron. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevail but have lost the sense in all these places and only hit it 2 Chr. 2.2 and 18. and 34.12 where as hath been said they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or praefects set over the workmen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers V. 1. Hear me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly the Imperative and so is used Psal 27.7 and therefore must be rendred hear or answer me and thus the Chaldee understood it and paraphrase it In time of my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive from me by which also they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear or hearken in the latter end of the verse But the LXXII and from thence the other Antient Interpreters seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath heard me and accordingly the Greek Fathers St. Chrysostome especially have observed Gods speed in hearing the prayers of pious men even before they have made an end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not saith he When or After I had prayed he heard me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I prayed 〈◊〉 â—e present he hath heard me already in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst thou speakest or sayest I will say Behold here am I as he cites it from Isai 58.9 concluding that it is not our multitude of words that is wont to perswade with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a pure soul and the shewing forth of good works A Doctrine of most comfortable truth but not founded in the Hebrew reading here V. 2. My glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long my glory into ignominy is elliptical but easily supplied and made intelligible thus How long will you reproach my glory by glory meaning his regal power and majesty which God had bestowed on him This the LXXII render somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long are ye heavy hearted why do ye love vanity By this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly explicating as in a periphrasis the great hardness of heart in Absalom and the like who would defame so worthy a person as David approved and anointed by God and would not be overcome or melted with his goodness or perhaps reading the Hebrew somewhat otherwise than now we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which their rendring will be literal and the variation not very great reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words and converting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever it is 't is evident the vulgar Latine follow them usque quà graves corde ut quid and the Arabick and Aethiopick to the same purpose V. 3. Godly The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and some other places deserves here to be observed It signifies ordinarily a pious or charitable and beneficent person But when it is spoken of Man referring to God it notes one that hath received favour or mercy from him and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath found favour with God So Psal 16.10 Thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is so favoured by thee to see corruption So Psal 30.4 Sing unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have felt his mercy and bounty And so here David seeing fit in his plea against his enemies who blasted him as a Man of Blood and a guilty person to insist on Gods election and advancement of him to the Kingdom noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath separated to a function the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Test denotes setting apart to the Apostolical Function Act. 13.2 and so referring to these words of Gods Testimony 1 Sam. 13.14 The Lord hath sought him a Man after his own heart and hath commanded him to be Captain over his people he chooses to
assign a first literal sense to the whole Psalm wherein it might connect and accord every part with other and not so to sever the three last verses from the rest as that those should belong to Christ only and not to David whereas the former part at least some branches of it belong to David only and not to Christ The Seventeeth PSALM A Prayer of David Paraphrase The Seventeenth Psalm is an earnest request by David commenced to God for deliverance from all his oppressors and persecuters 1. Hear the right O God attend unto my cry give ear unto my prayer that goeth not out of feigned lips Paraphrase 1. Thou O God art a most righteous Lord the refuge and defence of all innocent persons be thou pleased to attend to and grant my humble request to receive with favour the affectionate prayers that I now address unto thee 2. Let my sentence come forth from thy presence let thine eyes behold the things that are equal Paraphrase 2. By thee I desire my cause may be heard and sentenced and that according to the justice of it thou wilt undertake the patronage thereof to plead for me or to judge on my side and to protect me against mine adversaries 3. Thou hast proved mine heart thou hast visited me in the night thou hast tried me and shalt find nothing I am purposed that my mouth shall not transgress Paraphrase 3. For thou Lord knowest the sincerity of my heart thou art the searcher of the secretest thoughts and depths of the most deceitful brests and accordingly thou hast examined me to the utmost In the night when the darkness hath concealed me from the eyes of men and so taken off those disguises which men put on their deeds of the day their more publick actions and at once offered me all the temptations and occasions of doing or at least thinking ill which perfect secrecy can suggest thou hast still been present to my greatest privacies to discover if there were any close evil any unsincerity in my heart Again thou haâ—t tried me with afflictions as the Metallists try their Gold and many that appear very pious men in times of prosperity in time of persecution fall away are found to be mere dross when they are cast into the fire put to this sharper trial And in both these ways of probation I hope I have approved my self to thee that my tongue and my heart have gone the same way and so that there is no deceit or unsincerity in me 4. Concerning the works of men by the words of thy lips I have kept me from the paths of the destroyer Paraphrase 4. As for the practices of the world thy commandments have kept me from any communion with them when opportunity offered me temptations when I might have had security from the eyes of men when Saul fell too into my hands that I had nothing to restrain me from using violence to him but only thy command to the contrary in making him King and when I was perswaded and incited to it 1 Sam. 26.8 yet in pure obedience to thee I have carefully kept my self from this or any other disloyal or unlawful practice 5. Hold up my goings in thy paths that my footsteps slip not Paraphrase 5. Thou by thy special grace joyned with thy directions what was my duty to do hast upheld me in those ways which are acceptable in thy sight and by the strength of this mercy and these aids of thine I have been constantly supported and kept steddy from stumbling or falling 6. I have called upon thee for thou wilt hear me O God incline thine ear unto me and hear my speech Paraphrase 6. And as oft as I have made my humble addresses to thee thou hast not failed to grant them This gives me full confidence now to come unto thee for thy support and relief O merciful God be thou pleased to continue thy wonted dignations to me 7. Shew thy marvailous loving kindness O thou that savest by thy right hand them which put their trust in thee from those that rise up against them Paraphrase 7. And 't is not my innocence I depend on for though in this matter of my dealings with them that are mine enemies I can clear my self yet my many other sins make me uncapable of using any such plea but 't is thy mercy and pardon to sinners that I confide in and thy mere pity and compassion to those that want thy relief Be thou pleased then to exercise these thy mercies toward me in that high and wonderful degree that thou art wont to do to those that place their full affiance in thee Thou Lord art the deliverer of all such thy title it is to be so and thy customary goodness solemnly and constantly to interpose thy power for such against the malice and machinations of all their adversaries vouchsafe the same wonted mercy of thine to me at this time 8. Keep me as the apple of the eye hide me under the shadow of thy wings Paraphrase 8. Let thy watchful and tender providence sense and secure me from all dangers after the same manner as nature hath provided eye-brows and lids and five tunicles for guards to fense and preserve the black that most tender part in the middle of the eye that wherein the visive faculty is placed and best represents the seat of Majesty or regal power which hath the oversight and government of the whole body or as any bird preserves her young ones from the vulture by covering them under her wings 9. From the wicked that oppress me from my deadly enemies who compass me about Paraphrase 9. And that especially at this present time that I am so distrest and straitned by enemies that vehemently hate me and surround me with all eagerness to get me into their power 10. They are inclosed in their own fat with their mouth they speak proudly Paraphrase 10. Their greatness and prosperity makes them insolent and accordingly they threaten high resolve and breath nothing but destruction against me 11. They have now compassed us in our steps they have set their eyes bowing down to the earth Paraphrase 11. And having now brought me to some streights they are absolutely resolved to subdue and destroy me utterly 12. Like as a Lion that is greedy of his prey and as it were a young Lion lurking in secret places Paraphrase 12. Just as an hungry ravening Lion when he comes in view of his prey or as a young Lion not yet got out of the den when any innocent sheep or other beast of the field comes within reach of him 13. Arise O Lord disappoint him cast him down deliver my soul from the wicked which is thy sword Paraphrase 13. And unless thou O Lord shalt be pleased to interpose to stop them in their course to bring them down to appear as a champion with a sword in thy hand thus timely to
I have nothing else to complain of in my present distresses 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me up upon a rock Paraphrase 5. Were I but returned to the Sanctuary I should look upon it and make use of it as of a refuge of perfect safety to which in any difficulty I might confidently resort and be secured by God as in a tower or fortress 6. And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Paraphrase 6. And as now it is though I am at present withheld from that felicity yet have I confidence that my prayers shall be heard that I shall be delivered from mine enemies power and exalted above them all and afforded all matter of joy and Sacrifices when I do come to Sion and abundant thanksgivings unto God 7. Hear O Lord when I cry with my voice have mercy also upon me and answer me Paraphrase 7. And therefore with this confidence I now offer up my Prayers to thee O Lord for mercy and compassion and gracious returns to all my wants 8. When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Paraphrase 8. Whatsoever supply I lack my heart directs me whither to apply my self by resounding in my ears those gracious words of thine seek ye my face calling all that want any thing to ask it of thee To thee therefore I make my address with thine own words of invitation in my mouth Thy face O Lord will I seek making all my application to thee and to none other 9. Hide not thy face far from me put not thy servant away in anger thou hast been my help leave me not neither forsake me O God of my salvation Paraphrase 9. Lord vouchsafe me thy wonted presence and favourable aspect withdraw all expressions of thy displeasure Thy former continued reliefs have ingaged me to hope for deliverance from none but thee O do not thou leave me for then I shall be utterly destitute 10. When my father and my mother forsake me then the Lord will take me up Paraphrase 10. It is one of thy wonderful works of mercy to provide for those whose parents have exposed and left them helpless the young Ravens Psalm 147.9 And the like I trust thou wilt do for me though all hmane aids should utterly fail me 11. Teach me thy way O Lord and lead me in a plain way because of mine enemies Paraphrase 11. Lord do thou instruct and direct me what course I shall take that mine enemies may have no advantage against me but that I may escape safe out of their hands 12. Deliver me not over unto the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty Paraphrase 12. Permit me not to fall into their power for as they have begun with slander and calumny so will they end if thou do not divert or with-hold them in injustice and rapine 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Paraphrase 13. Had I not had a full confidence that I should by Gods great mercy be supported in my distress and restored to those injoyments of rest and peace which God had faithfully promised me Here the Psalmist abruptly but elegantly breaks off the speech 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. Paraphrase 14. O my soul do thou patiently expect Gods leasure be not discouraged with thy present evils but arm thy self with constancy and fortitude and never doubt of Gods seasonable reliefs Annotations on Psalm XXVII V. 2. Stumbled Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense yet 't is usual in the Prophetick writings that these should be taken in the future tense when the context inclines that way And so here it doth being a profession of his confidence in God that he will deliver him out of his present distresses as both the antecedents v. 1. and consequents v. 3. make evident And accordingly it is most probable that here thus it should be v. 2. and so the Jewish Arab reads they shall stumble and fall and so the learned Castellio renders it si invadant offensuri sunt atque casuri If they invade me they shall stumble and fall Though it be also possible that it may reflect upon his past experiences of Gods mercies as pledges of his future and then it may retain the praeter tense And therefore I deemed it safest to take that in also in the Paraphrase V. 6. Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation are those of the solemn feasts attended not only with the harmony and Musick of the Levites but the Hosannahs and acclamations of the people Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple to those that were formerly made there in the day of a solemn feast Lam. 2.7 They have made a noise in the house of the Lord as in a day of a solemn feast And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound which they that hear are by David pronounced blessed Psal 89.15 Blessed is the people that know the joyful sound V. 8. My heart For the meaning of this v. 8. little help will be had from the antient Interpreters The Syriack leave out a part of it unrendred and have only thus much My heart saith unto thee and my face shall seek thy countenance The LXXII and after them the Latine Arabick and Aethiopick in stead of Seek ye my face read I have sought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart said to thee I have sought thy face thy face Lord will I seek and other copies with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My heart hath said to thee I will seek the Lord my face hath sought thee thy face Lord will I seek But the Chaldee keeps close to the Hebrew only for seek ye reads in the singular seek thou The full meaning of it will easily be gathered by reflecting on Gods mercy and kindness unto men ready to defend them if they will but call to him for his help This is conteined in this supposed speech or command of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek ye my face thereby inviting all to address their prayers to him This gracious speech of Gods David here meditates upon and on it founds his confidence and in his addresses to Heaven first minds God of this his command or invitation or incouragement to all to seek to him that is the meaning of My soul said to thee seek ye my face laying a
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
of all that are in distress and thou hast promised thy certain relief to all that constantly wait on thee and in those thy promised mercies I have a peculiar portion Thy justice therefore and fidelity as well as thy mercy are concerned in granting me a seasonable deliverance at this time 3. Be thou my strong habitation whereunto I may continually resort thou hast given commandment to save me for thou art my rock and my fortress Paraphrase 3. O be thou my sure place of retreat whither I may constantly betake my self in in time of distress or danger This thou hast promised O Lord and therefore on thee I confidently depend for the performance of it 4. Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man Paraphrase 4. Lord suffer not injurious wicked men to succeed in their projected violences and cruelties against me 5. For thou art my hope O Lord God thou art my trust from my youth Paraphrase 5. To obtain thy audience to this request I have this argument of all others most forcible with thee viz. that I am one that have ever depended and relied on thee as thy creature and peculiar client 6. By thee have I been holden up from the womb thou art he that took me out of my mothers bowels my praise shall be continually of thee Paraphrase 6. Who acknowledge it thy work of continued protection by which I have been supported every hour of my life as of thy primary gift that I ever had any being in the world and so am obliged to bless and magnifie thy Name continually for both 7. I am as a wonder unto many but thou art my strong refuge Paraphrase 7. I am vilified and scoffed and reproached by many that I can talk of relief from heaven when in the eye of man I am so low and in such a deplored and lost condition but yet am I not disheartned or amated by this I know whom I have trusted and that there is no security like that of relying and depending on thee 8. Let my mouth be filled with thy praise and with thy honour all the day Paraphrase 8. O be thou now pleased to hasten to my relief that I may be able to refute these scoffers and divulge and proclaim to others the glorious advantages of thy service beyond any other course that can be received in competition with it 9. Cast me not off in the time of old age forsake me not when my strength faileth me Paraphrase 9. When I am in the wane of mine age and most feeble and destitute of strength I have none to fly unto but thee only O be thou pleased not to reject or despise me 10. For mine enemies speak against me and they that lay wait for my soul take counsel together 11. Saying God hath forsaken him persecute him and take him for there is none to deliver him Paraphrase 10 11. But refute the obloquies of my enemies who rejoyce and triumph over me and resolve and assure one another that I am forsaken by God and may now be securely assaulted and destroyed by them 12. O God be not far from me O my God make haste for my help Paraphrase 12. Let this their impiety excite and provoke thee speedily to arise to my relief who have no other to depend on but thee only 13. Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Paraphrase 13. And so shall my triumphant enemies be brought to shame seeing themselves thus frustrated and disappointed in their malicious designs and attempts against my life 14. But I will hope continually and will yet praise thee more and more Paraphrase 14. But whatever their triumphs and scoffs are they shall not drive me from my fast and sure hold nor yet from proclaiming to all men the exceeding goodness of that God on whom I wait but the more they scoff the more will I magnifie his greatness and profess my dependance on him 15. My mouth shall shew forth thy righteousness and thy salvation all the day for I know not the numbers thereof Paraphrase 15. And continually declare and depraedicate his mercy and fidelity that never fails to deliver those that relie on him And when I have spent my whole life on this task I shall justly think that I have come far short of giving him his due praises whose abundant excellencies and goodness toward his servant are infinitely above my imperfect measures either of valuation or expression 16. I will go in the strength of the Lord God I will make mention of thy righteousness even of thine onely Paraphrase 16. Whatsoever I undertake shall not be in any confidence of mine own but in full reliance on Gods strength alone and never talk of any security but that which I hold by his free mercy and fidelity which obligeth him to perform his promise and never to forsake those that depend on him 17. O God thou hast taught me from my youth and hitherto have I declared thy wondrous works Paraphrase 17. O blessed God I have had experience of thy wonderful acts of power and goodness from the first part of mine age and accordingly I have made declaration of them 18. Now also when I am old and gray-headed O God forsake me not until I have shewed thy strength unto this generation and thy power to every one that is to come Paraphrase 18. Do not thou now that my years increase and therewith my wants of thy support withdraw it from me but afford me matter of continual acknowledgments that I may yet proclaim thy attributes to many more than yet I have done that I may live to be an instrument of bringing in many proselytes to thy service who as yet are not born or know nothing of thee 19. Thy righteousness also O God is very high who hast done great things O God who is like unto thee Paraphrase 19. O how great is thy bounty how infinitely great how glorious are thy works of power and goodness There is none that can in the least be compared with thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth Paraphrase 20. Though thou hast permitted me to fall into very sharp afflictions and distresses yet I doubt not either of thy power or will to restore me again and rescue me out of the lowest and most disconsolate state 21. Thou shalt increase my greatness and comfort me on every side Paraphrase 21. And having done so exalt me higher than I was before the turning of thy face from me 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the harp O thou holy one of Israel Paraphrase 22. And for this thy constant performance
in a special manner And in this invasion they 〈…〉 spared that place set apart on purpose for thy service and the exhibition of thy divine presence but have foully violated and profaned it and laid waste the whole city wherein it is situate 2. The dead bodies of thy servants have they given to be meat to the fouls of the heavens the flesh of thy saints unto the beasts of the earth 3. Their blood have they shed like water round about Jerusalem and there was none to bury them Paraphrase 2 3. At other times in common calamities some special servants of thine have been exempted Noah from the deluge Lot from the overthrow of Sodom see Ezek. 14.14 but now thy chosen people set apart by thine own appointment as thy subjects and servants have all without any discrimination been slain in the field slaughtered in great abundance their bodies neglected and left unburied so that the wild beasts and fowls have fed on them and their blood poured out most barbarously and running down in streams through the streets of Jerusalem 4. We are become a reproach to our neighbours a scorn and derision to them that are round about us Paraphrase 4. They that formerly lookt on us with reverence as a people guarded and secured by thy protection do now deride and scorn us and upbraid us with our calamities and the trust which we still repose in God when we are forsaken by him 5. How long Lord wilt thou be angry for ever shall thy jealousie burn like fire Paraphrase 5. Blessed Lord be thou pleased in thine own time at length favourably to return to us and not to pour out thy fiercest wrath and destroy us utterly 6. Pour out thy wrath upon the heathen that have not known thee and upon the Kingdoms that have not called upon thy name Paraphrase 6. Those that have thus butchered us are aliens from thee neither know thy laws nor acknowledge thee to be their God and consequently never worship nor pray unto thee 'T will not be strange for thy heaviest punishments to light on them as on thy profest enemies O let them not fall on us who profess to be thy servants 7. For they have devoured Jacob and laid waste his dwelling-place Paraphrase 7. Beside their heathen sins of Idolatry and all impiety it cannot but be a great addition to their guilts a kind of sacriledge and violation of thee that they have invaded and wasted this land of thine which thou hast given to the posterity of thy chosen special servants Abraham and Isaac and Jacob with whom thou hast entred into Covenant that thou wilt be their God and they thy people 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low Paraphrase 8. 'T is certain our continued obstinacies and rebellions against thee from the beginning of our being a nation to this time have most justly brought down thy judgments on us and if to our present provocations thou add the multitude of our old abominations that of the golden calf c. we can expect nothing but utter desolation and destruction O be pleased not to lay them to our charge heap not all our Ancestors idolatries and rebellions upon our shoulders lest we that have a full weight of our own be ascertain'd to sink and be drowned under them We are now very sore afflicted and distrest O do thou make all speed to return to us Our miseries have fully qualified us for thy seasonable mercies O be thou gratiously pleased to interpose them for us and rescue us out of our present captivation 9. Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Paraphrase 9. Thou O God art our only redeemer and deliverer be thou gratiously pleased to relieve and rescue us and thereby to shew forth the glory of thy power and mercy and all thy divine attributes O free us from the effects of thy displeasure due to our sins be thou gratiously reconciled to us And this we beg and hope upon no other inforcement but that of thine own mercy promised to those that make their humble addresses to thee and of thine honour which seems to be concerned in the preserving thine own people 10. Wherefore should the heathen say Where is their God let him be known among the heathen in our sight by the revenge of the blood of thy servants which is shed Paraphrase 10. If thou do not interpose for our relief the idolatrous nations will resolve that our God is not able to defend us and so reproach and blaspheme thee Be thou therefore pleased to shew forth thy power in relieving us and requiring our blood at the hands of those which have most unjustly destroyed us that not only we may be delivered by thee but our oppressors thy enemies may be taught to fear thee by beholding thy power and justice in thy signal vengeance on them 11. Let the sighing of the prisoner come before thee according to the greatness of thy power preserve thou those that are appointed to die Paraphrase 11. Many of us are now in bands ready for the sentence of death whensoever these tyrannical enemies please O thou that art the refuge of all such be thou pleased in answer to our saddest moans seasonably to interpose for our preservation 12. And render unto our neighbours seven-fold into their bosom their reproach wherewith they have reproached thee O Lord. Paraphrase 12. To repay all those injuries and contumelies in thy just measure of retaliation to all those that have opprest and contumeliously handled us and so to own us as our patron and advocate 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations Paraphrase 13. For this timely interposition of thine O Lord our constant acknowledgments and commemorations of thy mercies shall be our perpetual tribute through all ages our posterity to all successions joyning with us in that payment Annotations of Psal LXXIX V. 1. Heaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being it self â—heme signifies heaps So Mic. 1.6 I will maâ—â—aria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for heaps though here by way of paraphrase they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a desolation and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolate The LXXII here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hoord of ripe fruit because that is wont to be laid in heaps which the Latine reads I suppose to the same sense in pomorum custodiam for the keeping of apples or for a place where apples are kept But the original seems to refer to one sort of heaps that of graves which are made by aggestion or casting up
and attend the voice of my supplications Paraphrase 6. And hereon I found my trust and importunity that thou wilt now grant this my petition 7. In the day of my trouble I will call upon thee for thou wilt answer me Paraphrase 7. When I am in the greatest streights then aâ— in thy special opportunity I address my prayers unto thee being then most confident that thou wilt give me an answer of mercy 8. Among the gods there is none like unto thee O Lord neither are there any works like unto thy works Paraphrase 8. Of all the Angels in heaven much more of the false heathen Idol gods there is none fit to be compared with thee their power to relieve is not comparable to thine nor proportionably their readiness for such a work of mercy 9. All nations whom thou hast made shall come and worship before thee O Lord and shall glorify thy name Paraphrase 9. And this is so evident in thy works of creation but especially in thy works of redemption and thy strange providential dispensations and interpositions of thy hand in behalf of thy servants that all the blindest Idolatrous Gentiles may therein discern reasons abundantly sufficient to convince them of thy power and to bring them as proselytes to thy worship to acknowledge and magnifie thy divine Majesty and so at length they shall do in the days of the Messias 10. For thou art great and dost wondrous things thou art God alone Paraphrase 10. For to thee only belongs the soveraign commanding controlling power to which all creatures yield their obedience as being the one only God over all the world None but thou only hast the priviledge of working true miracles of resisting the most puissant power of men and so of rescuing the most disconsolate sufferers out of the utmost distresses 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Paraphrase 11. O Lord let thy spirit direct and guide all the actions of my life that they may be acceptable to thee that I may uniformely practice what thou requirest O be thou pleased to purge all hypocrisy out of my soul that I may perform a sincere universal obedience to thy commands not taking any interest of the world or flesh into competition with thee 12. I will praise thee O Lord my God with all mine heart and I will glorifie thy name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Paraphrase 12 13. This I am sure is most perfectly due to thee and with it all the praises and acknowledgments of my whole soul and that for ever It being a work of thy superabundant mercy toward me thy poor indigent helpless and withall most unworthy servant that thou hast not permitted me to be swallowed up with that abyss of dangers that have incompast me but as yet preserved and so in some degree delivered me out of them 14. O God the proud are risen against me and the Assemblies of violent men have sought after my soul and have not set thee before them Paraphrase 14. For they are a sort of obstinate and withall very numerous powerful and formidable enemies that have set themselves purposely to destroy me without any fear of thee or imagination that thou wilt interpose any hinderance to the prosperous success of their designs 15. But thou O Lord art a God full of compassion and gratious long-suffering and plenteous in mercy and truth Paraphrase 15. But thou O Lord wilt undoubtedly relieve me and discomfit them Of this thy divine attributes assure me who art so wholly made up of mercy and pity to them that are in distress and cry to thee for help that I cannot doubt of thy hearing and rescuing me at this time and though thou deferâ—est the execution of thy wrath upon wicked doers on purpose to reduce them by thy patience to repentance yet when this work of thy long-sufferance and mercy proves in effectual when men go on impenitently and obstinately in their course thy fidelity and performance to thy servants that are opprest by such as well as that soveraign property thy mercy oblige thee to discomfit and exemplarily to punish them and relieve and deliver those that are oppressed by them 16. O turn unto me and have mercy upon me give thy strength unto thy servant and save the son of thy handmaid Paraphrase 16. Lord if it be thy will may this now be thy opportunity to restore thy wonted mercies to me to interpose thy power for my rescue and deliver me thy most lowly servant out of these present dangers 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me Paraphrase 17. Let thy favour and kindness toward me be now by some means as thou shalt think good signally and illustriously exprest that it may be effectual to work a shame and reformation in mine enemies so far at least as to give over their malitious design when they discern thee to espouse my cause to take my part to assist and support me against all their machinations Annotations on Psalm LXXXVI V. 2. For I am holy The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for I am holy may deserve to be examined The Chaldee directly follow the Hebrew words and are to be interpreted by them and give no help toward the understanding them The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as literal the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an aspirate for ×— as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with γ for ×— being most probably formed by an easie change from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signifying originally 1. piety to God 2. probity 3. mercy or benignity the Syriack it seems thought it so unreasonable for the Psalmist to affirm any of these of himself that taking it in the third notion that of goodnese as that is all one with mercy they apply it not to the Psalmist but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art good and so the Arabick also That this was by them done either through change or misunderstanding the Hebrew is not probable when there is another notion of the word which as it will best accord with this place so it will perfectly justify this their rendring that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Ps 4. d. one that hath found favour with God This best accords with the rest of the titles here given to himself poor and needy v. 1. thy servant that trusteth in thee v. 2. one that cries daily to thee v. 3. that lifts up his soul to thee v. 4. Which what are they but the description of Gods Eleemosynary the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere Another possible notion of the word and which recedes very little from this such as may be owned of the
to instant fading and withering but if the sythe or sickle come the emblem of thy judgments on sinners then it falls in the prime of its verdure In the morning it is fresh and prosperous and in its growth and the very same day it is cut down and then immediately fadeth loseth all its verdure and beauty before the night 7. For we are consumed by thine anger and by thy wrath are we troubled 8. For thou hast set our iniquities before thee our secret sins in the light of thy countenance Paraphrase 7 8. And just thus it is with us Our sins have provoked thee to cut us off in the prime and most flourishing part of our age our open and crying sins these as the Rector of the Universe thou thinkest fit to punish with excision and beside these many more secret sins there are unknown to men but most clearly discernible by thee our secret apostasies and in our hearts returning to Egypt our dislike of thy methods thy presiding and governing us and preferring the satisfaction of our lusts before the observance of thy commands and these also provoke thy wrath call forth thy vengeance against us and by this means as with a torrent v. 5. we are swept away and consumed in a visible formidable manner 9. For all our days are passed away in thy wrath we spend our years a tale that is told Paraphrase 9. Thou hast been incensed by our Atheistical murmurings thy displeasure is gone out against us and so the years that were allowed us here and might otherwise have been prolonged for some time are now suddenly cut off our race is ended in a trice we are seised on with a swift destruction 10. The days of our years are threescore years and ten and if by reason of strength they be fourscore years yet is their strength labour and sorrow for it is soon cut off and we flee away Paraphrase 10. The vast numbers of 603550. that were fit for war and so were listed at our coming out of Egypt do all drop away one after another thy oath being gone out against them that but two of that whole number shall enter into Canaan all the rest leaving their carcasses in the Wilderness By this means it comes to pass that great multitudes die before they advance to more than the seventieth year of their age viz. all that were but thirty years old at their coming out of Egypt Others that were then in their prime about forty years old are sure not to out-live eighty And for the youth that were not numbred those that were to enter into Canaan and so out-live the rest they have yet little joy in their life nothing but wearisome journeys and turmoils see Psal 78.33 and so our complaint is most just as to a vast multitude of us that our age is even as nothing in respect of true duration but a thought or breath v. 9. our most vigorous men being cut off in their prime and so there is an end of them 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath 12. So teach us to number our days that we may apply our hearts unto wisdom Paraphrase 11 12. Whilst thus we daily cut off the great unhappiness of it is that no man is careful to lay to heart these terrible effects of Gods heavy wrath upon us no man is so far instructed by what he sees daily befal multitudes of other men as to be sensible of his own danger and the shortness of his life so as to live well while he is permitted to live Lord be thou pleased to give us this grace so to instruct us and convince us of the shortness of our lives that we may be brought to pay that constant reverence and obedience that is due to thee and wherein true wisdom consists there being nothing so unwise as our provoking of thee and adventuring to be cut off in our sins 13. Return O Lord how long and let it repent thee concerning thy servants Paraphrase 13. And if it may be thy good pleasure O Lord reverse that sentence of excision which is gone out against us let it suffice that thy displeasure hath flamed to the devouring so great numbers of us and at length vouchsafe to be pacified and reconciled with us 14. O satisfie us early with thy mercy that we may rejoyce and be glad all our days Paraphrase 14. We have layn very long under thy wrath O Lord O delay not to afford us the full streams of thy mercy which we have thus long wanted and impatiently thirsted after that so for the remainder of our time we may have some matter of ovation and rejoycing after so much sadness 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Paraphrase 15. Our afflictions and miseries have lasted long O let us have some proportion of joy to so much of sorrow 16. Let thy work appear unto thy servants and thy glory unto their children Paraphrase 16. O magnifie thy glorious work of grace and mercy to us and our posterity which is most properly thine thy acts of punishments being thy strange works Isai 28.21 17. And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Paraphrase 17. Shew forth thy loving kindness and light of thy countenance toward us look graciously and favourably upon us give us thy grace to direct us in all our ways work thou in us both to will and to do and then by thy good providence prosper our designs and undertakings Annotations on Psalm XC V. 1. Dwelling From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies habitation and so the Syriack understands it here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house But the Arabick usage of the verb in another notion for aiding or protecting is a sign that thus the word antiently signified and so Deut. 33.27 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thy refuge we render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover thee say the LXXII and so indeed every house being a covert the notions of house and refuge will well agree and Aben Ezra that resolves this Psalm was written by Moses proves it among other reasons by this word being there used by Moses in Deuteronomy And then from that signification of it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here best be rendred protector or helper and so the Chaldee seem to have understood it who having paraphrased the word Lord with some reflexion on that notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialect wherein it signified the Temple O Lord whose habitation of the house of thy Schechina or Majestatick presence is in heaven add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been to us a helper The Jewish
spake unto Moses v. 22. All the difficulty is what relation this of the pillar of cloud can have to Samuel in whose time this is not reported To this the answer might be that although the answering them v. 6. were common to all the three persons Moses and Aaron and Samuel yet there is no necessity that the pillar of cloud should be common to them all 't were sufficient that it is applicable to Moses and Aaron though not to Samuel But yet even of Samuel it is evident that as 't is here God spake unto him calling him by his name 1 Sam. 3. and 't is there said at the fourth time of calling when he proceeded to speak and reveal himself to him v. 10. the Lord came and stood and called Samuel Samuel This must certainly signifie the same thing that was said of God's appearing to Moses Exod. 17.6 I will stand before thee upon the rock And that being reasonably resolved to be this of the pillar of cloud in probability this to Samuel being parallel to that may be conceived to be this pillar of cloud also though at three former calls 't is certain it appeared not So again at the time when Samuel's offering and prayers were so signally heard at Mizpeh 1 Sam. 7. it is said v. 9. the Lord answered him and v. 10. the Lord thundred with a great thunder where God's voice and thunder were questionless like that of Exod. 19.16 where the cloud is mentioned as well as the thunder and indeed where thunder is a cloud is supposed to be and so this answering of Samuel with thunder must be God's speaking to him at this time if not before out of the cloud also Thus in the New Testament we so frequently have the voice of God out of a cloud that when the voice is mentioned without the mention of the cloud the cloud is yet to be supposed as that from whence the voice came V. 8. Them The difficulty of this v. 8. will best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to them or barely as a dative case forgavest them but for them i. e. for their sakes The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of them And then God's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning or propitiated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies remission propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them is his sparing the people for their prayers as he certainly did in all the examples of Moses and Aaron and Samuel for all their prayers being for the averting of God's wrath from the people God's being propitiated for them or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily propitiated by them is God's pardoning not them but the people for their sakes or at their requests This signal dignation of God's to them in being thus propitiated and reconciled to the people for or by their prayers is here farther set of by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and revenging their inventions i. e. when thou wert revenging or punishing their wicked deeds when thou wert just entring on the work then thou wert propitiated Thus in the first example that of Moses it is visible The people had terribly provoked God and God was just punishing them and he was stayed onely by Moses's prayers Exod. 32.10 Now therefore let me alone saith God that my wrath may wax hot and that I may consume them and I will make of thee a great nation i. e. God's wrath was gone out against them to the destroying of some of them for this idolatry of theirs so it appears V. 35. the Lord plagued the people because they made the calf i. e. the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or acting revenge on their deeds or machinations and some of the people were already fallen by God's hand and three thousand in one day were slain by the Levites at Moses's command v. 28. and if Moses would have let God alone they had been all utterly consumed and now when God's wrath was thus high and ingaged in the execution Moses besought the Lord V. 11. and God repented him of the evil which he thought to doe unto this people v. 14. So in the second example that of Aaron Num. 16. God saith to Moses v. 45. Get you up from this congregation that I may consume them as in a moment and it follows they fell upon their faces and prayed to God then v. 46. Moses said to Aaron Take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun and v. 47. behold the plague was begun among the people and so God was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or punishing their deeds and he i. e. Aaron put on incense and made atonement for the people and stood between the dead and the living and the plague was stayed The like is also intimated in the third instance that of Samuel 1 Sam. 7. For there 't is evident the Israelites were sore prest and worsted by the Philistims and afraid of them v. 7. and Samuel tells them that if they do return unto the Lord with all their hearts then they must put away their strange gods and God will deliver them out of the hand of the Philistims v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. certainly for the averting some judgment under which they were and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us that he will save us And just then it was that God was propitiated by Samuel's prayers Samuel took a lamb and offered it and cryed unto the Lord for Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord answered him as here in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou answeredst them O Lord our God And so in every of the examples here specified this appears to be the full and ready importance of this passage The Hundredth PSALM A Psalm of praise Paraphrase The hundredth Psalm being made up of lauds and praises of God for all his mercies was appointed to be used at the offering of those peace-offerings which were for a thanksgiving Lev. 7.12 the praefect or praecentor beginning and singing 1. Make a joyfull noise unto the Lord all ye lands 2. Serve the Lord with gladness come before his presence with singing Paraphrase 1 2. O let all the people in the world bless and worship and praise and offer up their prayers and supplications to the God of heaven resort daily to his sanctuary and constantly attend his service and count this the most estimable and delectable task the most renowned and glorious imployment 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
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
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 〈◊〉
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
of all piety there being no course wherein I shall more delightfully exercise my self 46. I will speak of thy testimonies also before Kings and will not be ashamed Paraphrase 46. Yea I will proclaim and boast of the excellency of thy Law and the advantages of ordering our lives by it and recommend it with confidence to the greatest Princes in the world as that which will inhaunse their crowns and make them much more glorious and comfortable to them if they will resolve to guide their lives after this model 47. And I will delight my self in thy commandments which I have loved Paraphrase 47. And for my self as in my love and value of thy precepts I prefer them before all other jewels in the world so will I entertain and recreate and gratifie my self by this exercise the meditation and practice of these rather than by any other way of divertisement which the world doth most esteem of 48. My hands also will I lift up unto thy commandments which I have loved and I will meditate in thy statutes Paraphrase 48. And this pleasure shall not be an aerial idle speculative pleasure but such as shall set me vigorously about the practice of all holy obedience to thee and therein will I constantly and diligently exercise my self and thereby express the reality of my love to them ZAIN 49. Remember the word unto thy servant on which thou hast caused me to hope 50. This is my comfort in my affliction for thy word hath quickned me Paraphrase 49 50. O Lord thou hast made me many most gracious promises and thereby given me grounds of the most unmoved hope and comfort And these are able to support and inliven me in the midst of the greatest pressures 51. The proud have had me greatly in derision yet have I not declined from thy law 52. I remembred thy judgments of old O Lord and have comforted my self Paraphrase 51 52. Atheistical wicked men when they see me in distress make a mock at my relyance and trust in God and think it ridiculous to talk of relief from heaven when earthly strength faileth But all their scoffs and bitterest sarcasms shall not discourage me or tempt me to forsake my hold I have many notable illustrious examples of thy power and goodness of the seasonable interpositions of thy reliefs to thy servants in their greatest distresses and these being laid to heart have infinitely more force to confirm my faith than all their Atheistical scoffs to shake it 53. Horror hath taken hold on me because of the wicked that forsake thy law Paraphrase 53. Nay these their heathenish discourses have been so far from working thus on me that they are matter of great disquiet and commotion and trembling to me to think of the direfull condition which they are in that have utterly forsaken God and all thought of obedience that have quite devested themselves as of all hope so of all dread of him 54. Thy statutes have been my songs in the house of my pilgrimage Paraphrase 54. For my part what ever can befall me in this frail transitory life I can take joy in the commands and promises of God and make them true real solaces to me in whatsoever distress as knowing that I suffer nothing but what God sees to be best for me and that if I faithfully wait on him he will in his time give me a seasonable deliverance 55. I have remembred thy name O Lord in the night and have kept thy law 56. This I had because I kept thy precepts Paraphrase 55 56. With these thoughts of God I have in the solitude and darkness of the night intertained and supported my self and thereby taken up a courage and constancy of resolution never to relinquish this hold for any other Thus hath God abundantly rewarded my diligence in his service by a pleasure resulting from it v. 54. by a stedfast unmovable hope and comfort in him v. 50. and by a durable constant resolution of a persevering obedience never to depart from him CHETH 57. Thou art my portion O Lord I have said that I would keep thy word Paraphrase 57. Blessed Lord of all the possessions and comforts of the world thou onely art worth the having thy promises are precious promises thy commands most excellent divine commands I have by thy grace deliberately made my choice preferred these before all the glories of this world and resolved that thy word shall be my treasure which I will most diligently preserve 58. I intreated thy favour with my whole heart be mercifull to me according to thy word Paraphrase 58. To this thy grace is most necessary for without it I can do nothing for this therefore I make my most humble sincere passionate address to thee O be thou graciously pleased to grant my request to vouchsafe me this mercy which thou hast promised never to deny to those that ask and importunately seek and beg it of thee 59. I thought on my ways and turned my feet unto thy testimonies Paraphrase 59. But neither have I contented my self with my bare prayers for strength and grace I have set to my part in a diligent examination of my past sins and a carefull watch over my future actions and so have forsaken my old ways and diligently pursued that course which thou hast prescribed me 60. I made haste and delayed not to keep thy commandments Paraphrase 60. And to this end I did immediately set out I made no one minutes stay in so necessary a pursuit as knowing that the longer I should dally the more unlikely I should be ever to perform so great a journey 61. The bands of the wicked have robbed me but I have not forgotten thy law Paraphrase 61. In my course I have oft met with disturbances the assaults and injuries of wicked men but these how sharp soever they were have been but exercises of my patience have not provoked me to doe any thing but what best becometh thy servant 62. At midnight I will rise to give thanks unto thee because of thy righteous judgments Paraphrase 62. This and the many other benefits and advantages of thy Law and my obedience to it are such as I am bound to acknowledge all the days of my life and even to interrupt my lawfull sleep and repose to find frequent vacancies for so necessary a duty of lauding and magnifying thy mercy 63. I am a companion of all them that fear thee and of them that keep thy precepts Paraphrase 63. And for my days exercise I endeavour to associate my self with all those that serve and obey thee conscientiously by that society to excite one another and to attain to some proficiency in so good a work 64. The earth O Lord is full of thy mercy teach me thy statutes Paraphrase 64. O Lord thy goodness and mercy and grace is abundantly poured out upon the men in the world O let me enjoy a special degree of it for the sanctifying my soul
failing which if thou shouldest proceed with us in thy just severity would render us uncapable of thy absolution 4. But there is forgiveness with thee that thou mayest be feared Paraphrase 4. But thou art a God of grace and mercy which allowest place of repentance to those that have offended and wilt allow pardon to the penitent Were it not for this we were all in an hopeless desperate condition and that utter desperation of mercy would ingage us for ever in our course of sin without any thought of returning or repenting But being by thy mercy respited and by thy gracious call invited and by the attraction of thy spirit if we do not resist effectually drawn to repentance and assured of thy acceptance if we come here is a full concurrence of all arguments and motives and aids to bring us and oblige and ingage us to it 5. I wait for the Lord my soul doth wait and in his word do I hope Paraphrase 5. In thee therefore my hope and full trust is repoposed thy mercies and gracious promises are the onely anchor and support of my soul 6. My soul waiteth for the Lord more than they that watch for the morning I say more than they which watch for the morning Paraphrase 6. To thee I daily betake my self early in the morning at the time that the Priests offer their morning-sacrifice in the temple I constantly address my prayers and my very soul before thee 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities Paraphrase 7 8. And the same is the duty of all true Israelites let all such apply themselves diligently and constantly to God as to a God of mercy and pardon and propitiation that will be reconciled to all truly penitent faithfull servants of his not imputing to them their frailty and sins of infirmity if they be guilty of no other nay nor their grosser sins knowingly and deliberately committed if they be retracted and forsaken by confession contrition and renovation of mind and their pardon humbly sued out by constant prayer For as a remedy for all such the blood of the Messias was most sufficient and that decreed and designed by God to all the world for the obtaining of actual redemption and pardon and restitution to his favour as of captive Israelites to their countrey and temple upon their sincere change and reformation Annotations on Psal CXXX V. 4. Feared For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared our copies of the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy names sake and that joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have waited for thee O Lord following But the Hebrew no way inclining to that reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and the Latin which most commonly follows the LXXII reading propter legem tuam sustinui te Domine for thy law I have waited for thee and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read without points being easily mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law in all probability the original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy laws not for thy names sake But this as it is evident by a double mistake one in the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other whether in the Latin only or in the LXXII also 't is uncertain by taking that word from the end of the former and joyning it to the latter period But without either of these the Hebrew reading is very current But so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft to be rendred there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII propitiation with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared by the fear of God signifying obedience to his laws to which his pardoning of the frailties and slips of our lives invites and draws us when a desperation of all mercy for such would certainly avert us from it V. 6. More than they that watch for the morning This verse is very perspicuous in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally my soul to the Lord where is an Ellipsis necessarily to be supplied by riseth or cometh or hasteneth or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers or warders or guard in the morning i. e. as early from that time that they come or hasten to their watches then follows again repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guard or watchers in the morning which repetition in Hebrew Dialect signifies the daily several watchers of every morning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man i. e. every man one after another the Hebrews wanting forms of distribution see note on Mar. 6. e. And so this is the full importance of the verse The guards every morning that hasten to their watches are not yet earlier than I in my daily addresses to God What these watchers or guards of the morning are the Chaldee hath best exprest they that observe the morning watches say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may offer the morning oblation i. e. the Priests which in their turns officiated or rather some officers of theirs which were peculiarly appointed from a tower to expect the first appearance of break of day the manner of which is at large described in the Talmud Cod. Joma The Chaldee for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just to the same sense which yet their Latin render plusquam observantes more than they that observe But the words do not so import nor could it truly be said that he waited or observed his offices more than the Priests or guards in the Temple did who never mist the performing of their daily offices there The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the morning watch till night by the addition of till night thinking to supply what was wanting and to the term from which he began his watch adding the term to which he continued it hereby evidencing their understanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of from And so the Syriack do also who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watches of the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and untill the morning watch i. e. from one morning watch unto another Whereby they rightly render the former part but observe not the elegancy in the repetition but suppose the preposition ל to to be there wanting which they thus supply But the interpretation we have given is most agreeable both to the sense which is to express his daily constant earliness in the service of God equal to that of the Priests in the Temple every morning of every day and to the Hebrew idiome also Of these watches somewhat hath been said note on Psal 119. hh Yet in this place it will not be amiss
life for evermore in the end of the verse If that may be allowed then the clear way of understanding this passage is either to sever and reade by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dew of Hermon i. e. as the dew that lies thick and numerous on the hill called Hermon and then again to repeat as the dew which fell on the hills of Zion or else joyning them together to reade by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that descends or falls i. e. as the dew that falls upon the hills of Zion Thus 't is certain that as the dew falls on Hermon so it falls on the hills of Zion yea and at the same time and though not the same individual drops yet the same specifical dew with the same blessing refreshing quality and in the like plenty on the one and on the other And therefore though the literal rendring of the Hebrew be As the dew of Hermon which fell on the hills of Zion yet our English to avoid the mistake to which those words are subject have not done amiss to make that supply as of an Ellipsis adding and as the dew above what is in the Original without which addition yet the words may very intelligibly be rendred As the dew of Hermon which dew falls on the hills of Zion so they be taken in this sense which we have here exprest the dew which lies in great abundance on Hermon and yet falls in the like plenty on hills very distant those of Zion also Or if we desire to make the resemblance and correspondence between the oyntment and the dew more compleat it may be observed that Hermon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its high top still covered with snow was one of the greatest land-marks of Palestine Now of such hills we know that the mist or dew of them is rain in lower places there being no more ordinary indication of future rain in all countreys than when the high hills are capt with a cloud of dew And so to say this dew of Hermon or that first formature of rain which was on the top of that but as a dew should after fall in showers of rain on the adjacent countrey will be very intelligible And then for the choice of Zion for the other term on which the rain is here supposed to fall there is this reason of analogy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render skirts of Aaron's garment is by Kimchi and Jarchi affirmed to be the upper part the collar of his garment it being neither usefull nor convenient nor consequently probable that the anointing should be so liberal as to run over all his cloaths and then Zion by being thus lower than Hermon will bear a fit analogy with that The Hundred and Thirty Fourth PSALM A Song of Degrees The hundred thirty fourth is the incouraging the Priests in their constant offices in the publick worship and praising of God in the Sanctuary and is the last of those which were accommodated to the return from the Captivity 1. BEhold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord. Paraphrase 1. Now is God in an eminent manner to be blessed and praised for all his mercies that especially of giving liberty for the continual offices of the Temple of which we were so long deprived and to which being now restored all that attend that service by day and night the Priests in their courses are obliged most diligently to perform it and affectionately and devoutly to magnifie his holy name 2. Lift up your hands in the Sanctuary and praise the Lord. Paraphrase 2. Remembring always that the ceremony of washing which is constantly observed herein is an Emblem of the greâ—â— sanctity of lives that is required of those that thus wait on the Altar that offer up any sacrifice to God especially that of praise and thanksgiving and that therefore they are most nearly concerned to be thus qualified whensoever they come to officiate 3. The Lord that made heaven and earth bless thee out of Zion Paraphrase 3. And the great omnipotent Creatour and Governour of the whole world that hath his peculiar blessing residence in mount Zion thence to hear and grant the petitions that are made unto him there bless and prosper receive and graciously answer all the requests which his people shall there at any time address unto him Annotations on Psal CXXXIV V. 1. Stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that stand seems here to have a critical notation for Aben Ezra observes that the high priest onely sat in the Temple the rest ever stood which seems to have been imitated in the primitive Christian Church that the Bishop should sit and the inferiour Clergy stand V. 2. In the Sanctuary The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying holiness as well as the holy place the Temple or Sanctuary may here be taken in the former sense the latter having been sufficiently exprest v. 1. by the house of the Lord to which also the LXXII adds there above the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the courts of the house of the Lord For the Priests which are here spoken to before their officiating which is here exprest by lifting up their hands were obliged to wash their hands and that washing is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctification see note on Joh. 13. b. and on Psal 26. d. And to this refers the lifting up holy hands 1 Tim. 2.8 the bringing this purity to our officer of devotion Of the Priest we reade in Joma c. 3. § 3. that the High Priest on the day of Expiation washes five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifications i. e. five washings of his whole body and ten washings of his hands and feet And so here lifting up the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness or sanctification will be the lifting up these holy hands qualifying themselves thus for the discharge of their office which was signified by their washing before their officiating The LXXII indeed reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sanctuary but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to holiness as their Latin reade ad sanctitatem or to the sanctuary and so the Jewish Arab but the Chaldee to secure this sense reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness to the holy place The Hundred and Thirty Fifth PSALM Praise ye the Lord. The hundred thirty fifth is a Psalm of thanksgiving to God for all his mercies and deliverances afforded to his people and was intituled Hallelujah see note a. on Psal 106. 1. PRaise ye the name of the Lord praise him O ye servants of the Lord 2. Ye that stand in the house of the Lord in the courts of the house of our God 3. Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant
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
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
patience of burthens though that as this do thus originally signifie and though with us the lading be in a cart yet we use to say the oxen are heavy laden The phrase that here follows in this matter of oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not breaking in and not going out is not improbably to express the safety of their herds not onely from straying but as in time of war from invaders and abactors whose breaking in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking down or fall of the partition or wall or sept say the LXXII is attended with the cattels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing through or going out and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamour vociferation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry say the LXXII The same word they use Isa 5.7 to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there opposed to righteousness whether in the notion of justice or mercy and is the consequent of oppression and so it may be here fitly used to express hostile oppressions and invasions But the phrase may be also applied that among their cattel none maketh abortion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never a breaker out so Pharez came by his name Gen. 38.29 How hast thou broken forth this breach be upon thee therefore his name was called Pharez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath a peculiar notion in relation to the birth of children But that being the regular birth it is not so well appliable to this place unless by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thus read no eruption and no going out i. e. no violent going out for then that is clearly no abortion Kimchi observes of these three verses 12 13 14. that there is mention of all those three blessings of the Womb of the Earth and of Cattel set down Deut. 28.4 The last word of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render in our streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gen. 19.2 as the street is opposed to an house or covert from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broad or large But our English street hath a particular relation to a town or village or city and so it seems not so proper to this place where being applied to oxen it will signifie in reason the place where they lie and feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII duly reade in their stabula whether fields or closes where they are kept Or if in that verse it may retein the notion of street being applied to the men who are thus opprest and may bemoan their losses in the field by their complaints in the city see Mar. 5.14 yet this will not be applicable to v. 13. where the same word being used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it in like manner in our streets but being applied to sheep must signifie their folds or pastures where they lie and bring forth which though it be abroad without doors that is all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports from the literal notion of which the LXXII there have their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin in egressibus suis in their goings out yet they are safe there and multiply exceedingly The Jewish Grammarians Abu Walid and Kimchi assign not to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more particular signification than of broad-places which may then be as well back-sides as we ordinarily call such yards as are about the house in which cattel are kept or the like places as well as streets And the word which the Jewish Arab uses may be rendred fields The Hundred and Forty Fifth PSALM David's Psalm of Praise The hundred forty fifth is a form of solemn Thanksgiving to God descanting on all his glorious attributes It was composed by David and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet 1. I Will extol thee my God my King and I will bless thy name for ever and ever 2. Every day will I bless thee and I will praise thy name for ever and ever Paraphrase 1 2. The Lord of heaven is my onely God and King a gracious Father and a vigilant guide and conductor of me in all my ways I am infinitely obliged to praise and magnifie his holy name and never to intermit that office till I come to heaven there to sing continual Hosannahs and Hallelujahs to him 3. Great is the Lord and greatly to be praised and his greatness is unsearchable Paraphrase 3. He is a God of a vast unfathomable power and dignity his excellencies and the effluxions thereof toward us not to be traced or measured by humane faculties But the less they are comprehended the more are they to be admired and adored and magnified by us 4. One generation shall praise thy works to another and shall declare thy mighty acts Paraphrase 4. Every age of the world and person that lives in that age hath new and fresh experience of the goodness and power of God in his gracious and glorious disposals every where illustriously discernible and so every age is obliged to make their acknowledgments to record to posterity and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty 5. I will speak of the glorious honour of thy majesty and of thy wondrous works Paraphrase 5. Whether I consider the infinite incomprehensible beauty and splendour of his divine essence and attributes or the most admirable operations and productions thereof in the framing and governing of the world there is matter of all praise and thanksgiving to me and to every other man living 6. And men shall speak of the might of thy terrible acts and I will declare thy greatness Paraphrase 6. And accordingly both they and I even all of us with united hearts and voices will proclaim and promulgate the wonderfull and admirable acts of his power and glory 7. They shall abundantly utter the memory of thy great goodness and sing of thy righteousness Paraphrase 7. And therein most peculiarly shall we count our selves obliged to magnifie and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us especially that towards our souls These flow every minute from him as from an inexhaustible fountain and abyss of goodness O let our hearts learn of those fountains continually to pour forth at our mouths the praises that are proportionably due to him 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are over all his works Paraphrase 8 9. 'T is the title by which he was pleased to make known and proclaim himself to his people Exod. 34.6 The Lord the Lord God mercifull very forward and willing to pardon repentant sinners and not denying them that grace or proceeding in judgment against them till he be provoked to it by great ingratitude and obdurations and this mercy of his is not inclosed to
solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉
shall have a far distant fate from that which belongs to the righteous 6. For the Lord knoweth the way of the righteous but the way of the ungodly shall perish Paraphrase 6. For the Lord sees and beholds with mercy and according to the gracious tenour of the Evangelical Covenant approves and finally rewards all the good purposes and performances of the godly his humble obedient penitent faithful servants but for others such as go on impenitently and unreformed on whom all his wise and compassionate and powerful methods have yet wrought no change they shall all be severely adjudged by him The course of sin wherein now they go on presumptuously and obstinately doth at the present most directly tend and shall at the last most certainly bring them to eternal irremediable destruction And all his long-suffering and abundant mercy shall not then stand them in any stead to put off or abate their torments Annotations on Psal I. V. 1. Counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit advising or asking counsel vulgarly signifies the result of the Consultation the way whether good or bad which is taken up on that deliberation and agreeably the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way the Arabick the Sentence or resolution or determination consequent to the consultation In this notion we find it Psal xiv 6 The counsel of the poor i. e. the way and course viz. of piety which he adheres to and Psal cvi 13 Gods counsel is to be interpreted by his works preceding in that Verse viz. that which he purposed to do for them as Psal cvii. 11 it must receive its signification from the context which mentions not works but words there and so notes the precepts or commands of God and accordingly this same word is once rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work Job xxi 16 and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way or course of life which any man takes to good or bad Psal lxxxi 12 And so it must needs signifie here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking may agree with it which noteth the following or going on in any course that others have traced before us V. 1. Seat Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedit literally denotes sitting and so must be rendred 1 King x. 5 and 2 Chron. ix 4 the sitting of his servants and Psal cxxxix 2 my down-sitting and so Lam. iii. 63 where yet the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seat or chair or place of sitting as here and in most other places And if that be the acception of the word here then it notes the quiet repose and security and presumption of the sinner without any regrets or disturbances in his course or yet further as a chair is a seat of dignity in a School or Synagogue or Sanhedrim a teaching or instructing of others in the course as a Doctor or Professor of impiety Beside this it signifies also an assembly or consessus so called because many meeting together in consultation the posture of sitting is there generally used as most commodious So Psal cvii. 32 we fitly render it the assembly of the Elders And thus the interlinear here read in consessu in the assembly and the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the society or congregation for so that Noun signifies among them and is by some Learned men thought to signifie in that one place where it is used in the Bible Psal lv 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventiu congregationis a whirlwind or associated wind and then it must note associating with this sort of Atheistical Scoffers and so the Arabick evidently understood it rendring it without any mention of chair or seat and hath not sate with the scorners These two senses of the word having so reasonable pretensions to it I have therefore retained both of them in the Paraphrase thereby to secure the Reader of the full importance of it V. 3. Rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit literally signifies divisions and may refer to the customs of conveying water to orchards or gardens A mention of it we have in Deut. xi 10 where of the land of Aegypt 't is said Thou wateredst it with thy foot as a garden of herbs where the vulgar reads by way of Paraphrase in bortorum morem aquae ducuntur irriguae after the manner of Gardens the Syriack adds which want watering the waters are lead or brought to water it or literally by thy foot i. e. by digging the work of the foot thou broughtest water in trenches for the watering of it For thus in Aegypt where they wanted rain they did to all quarters distribute the overflowings of Nilus by cutting of trenches or ditches called commata and diacopi saith Hieron Magius i. e. cuts or divisions here To this custom and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a reference Prov. xxi 1 The Kings heart is in the hands of the Lord we read as the rivers of waters the interlinear hath pelagi the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained giving us farther to observe that the Greek and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pelagus used for the Sea hath this origination the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streams but the vulgar literally divisions divisions of waters i. e. as the waters that the Gardiners bring by cutts either from springs or rivers to their gardens are by them lead at pleasure backward or forward this way or that way diverted or stopt or applied in a greater or less plenty to this or that tree as they direct it so is the heart of the King in Gods disposal and accordingly it follows he turneth it whither he will And this acceptation of the word is most commodious for this place also speaking of a fruit tree that flourisheth exceedingly for such are said to be planted in a watered garden Isai lviii 11 and so are fat as there it is said likely to become very fruitful by that means And to that incline the LXXII reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick and Aethiopick and Vulgar Latine all to the same sense decursus the passages or runnings along of the waters V. 3. Wither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruit growing dry or withering may literally thus be rendred But almost all the ancient Interpreters and Paraphrasts render it by the notion of falling the Targum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not fall and so Isai i. 30 xxxiv 4 xl 7 and the interlinear non decidet the vulgar non defluunt the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all so concordant in the same sense of falling that learned men think they either read or had an eye to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit But the decision is more clear from the the Vulgar metonymy of the cause or antecedent being set to note
salvation Paraphrase 5. This I know thou wilt 〈◊〉 and am assuredly conâ— that as I have constantly relyed on thee for ayde so I shall have the pleasure and comfort of being timely delivered by thee 6. I will sing unto the Lord because he hath dealt bountifully with me Paraphrase 6. I have had so frequent and constant experiences of his goodness and mercy toward me that I cannot doubt of the continuance of them and therefore I have nothing to do but thus to comfort and stay my self in him and praising him for what I have already received place my chearful assistance in him for the future Annotations on Psal XIII V. 3. Lighten mine eyes what is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lighten mine eyes may perhaps be best judged by Jonathans speech 1 Sam. 14.27 who being very hungry and ready to faint dipt his rod in an honey-comb and eat of it and the Text saith his eyes were enlightened i. e. he was refresht by it Dimness of sight is a frequent effect of long fasting and then eating is the proper means of repairing that decay and so this effect is by metonymie set to signifie that refection which causeth thiâ— See saith Jonathan v. 29. how mine eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been enlightened because I tasted a little of this honey i. e. how I have received refreshment by eating this There indeed the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine eyes have seen either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or more probably thus to express the meaning more perspicuously for his eyes seeing was an evidence of their being inlightened and his being thus refresht from his hunger and so before v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they his eyes received sight or saw clearly This was litterally applicable to David when he came to Nob 1 Sam. 1. for then being threatned by Saul autâ—rised by Jonathan to flie he was so distrest by 〈◊〉 that ne was fain to eat the Shew-bread And so again in the time of Absalom's rebellion David and his Forces were hungry and weary and thirsty in the wilderness 2 Sam. 17.29 had not Shobi and Machir and Barzillai refresht and so enlightened their eyes v. 27 28. But it may also by an easie Metaphor be applyed to the political state When in any time of affliction exprest frequently by darkness and gloominess the person is relieved or refreshed his eyes are said to be inlightened in proporcion to that refreshment that hungry fainting persons receive by meat So Ezra 9.8 the restitution after captivity giving them a little reviving in their bondage is styled Gods lightening their eyes And so it is in this place in the midst of that sadness that now lay on David parallel to a fainting fit of hunger in the body or to captivity in a state which if it were not speedily relieved would end in death quickly See more of this Psalm 19. note e. V. 6. Dealt bountifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to retribute whether good or ill or simply to do either and which it is the context must direct Here all interpreters agree of the good sense The Chaldee add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good the XXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine bona tribuit given me good things and so the Arabick and Aethiopick the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath delivered me and so we find it Psal 116.7.119.17 and in many other places and 't is indifferently used either with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to after it and so 't is best rendred here hath dealt well with me The Fourteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The fourteenth Psalm is a sad reflection on the wickedness and universal defection of his subjects the men of Israel in the conspiracy and rebellion of Absalom 1 Sam. 15. looking only to God for deliverance from them It was indited by David and committed to the Prefect of his Quire 1. The fool hath said in his heart there is no God They are corrupt they have done abominable works there is none that doth good Paraphrase 1. This wicked Nation is now made up of such as have cast off all fear and care and even acknowledgment of God whatsoever they do with their mouthes which perhaps are not let loose to that boldness their actions as far as they are interpreters of their thoughts evidence an Atheistical principle of belief within them that God hath not the governing and judging of the doings of men for such are their dealings so false so detestable and so universally such that a man cannot judge more favourably of them than that they never expect to be accountable to God for what they do 2. The Lord looked down from Heaven upon the children of Men to see if there were any that did understand and seek after God Paraphrase 2. Should God from his throne of Majesty and tribunal of just judgment survey and examine all the inhabitants of the whole Nation making inquisition for those that consider and make conscience of duty and indeavour to approve themselves to his pure eyes 3. They are all gone aside they are altogether become filthy there is none that doth good no not one Paraphrase 3. He would find a most lamentable appearance an universal detestable decay of all justice all Duty both toward God and Man base rotten conversation and no considerable degree of piety or humanity or any thing that is good in any This as it was observably true of Israel that people of God so eminently owned and favoured by him in Davids time and in their behaviour toward him so had it a farther prophetick truth in it in respect of the Universality of them at the time of Christ's appearing in the World and in their actions toward him and his Apostles after him to the Jews of which Age St. Paul applies it Rom. 3.10 4. Have all the workers of iniquity no knowledge who eat up my people as they eat bread and call not upon the Lord Paraphrase 4. 'T is strange the conspirators should thus go on in their Atheistical folly and never be wrought on by all the evidences of Gods power and justice among them never brought to any degree of sense or remorse but still go on in their presumptuous and withal assiduous constant course of injustice and cruelty And the effect is yet more sad others that see them go on thus follow them into their impieties do not adhere as they ought to God depend on his support but joyn and comply with the conspitators 5. There were they in great fear for God is in the generation of the righteous Paraphrase 5. When they appeared powerful and threatned all that would not go along with them the Men of Israel were universally terrified and joyned themselves to the rebel forces but this most
hope that I shall never be finally forsaken by him cast down by the enemy or devested of that dignity to which my God hath invested me 9. Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope Paraphrase 9. This is full matter of joy to my heart and of boasting to my tongue and of all kind of assurance to every part of me 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 10. For thy promises to me are firm and oblige thee not to forsake me so as that I shall be either killed by Saul or opprest finally by him or any other Thou hast designed me to be King and therein favoured me exceedingly see note on Psal 4. d. and all the malice of men though they bring me never so low shall not finally prevail against me And this having a first literal but lower completion in Davids person was more fully and ultimately to be forâ—ified in the son of David the eternal Word of God the Messias of the World who in the dayes of his flesh though he were crucified by the Jews should yet by the power of his eternal God head be raised again from the dead and that within the compass of three days before his body should naturally tend to corruption See Act. 2. â—0 and xiii â—5 11. Thou wilt shew me the path of life in thy presence is fulness of joy at thy right hand there are pleasures for evermore Paraphrase 11. Thou shalt protect me and keep me alive from the malicious designs and machinations of mine enemies and refresh and comfort me abundantly with thy favour and love and special care of me and by continuing me in that Throne whereto thou hast advanced me give me continual matter of rejoycing And this was most eminently completed also in Christ when by the power of his Father he was more then preserved from death rescued from it when he was â—nder it raised from death to life and exalted in great triumph to his everlasting kingdom in heaven and so applied Acts 2.28 Annotations on Psal XVI Tit. Michtam From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signare notare insculpere to seal to note or ingrave is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any pretious thing either such as for securing of it is sealed up as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for preserving it from forgetfulness is ingraven in Marble c. Hence it is that the Targum renders it â—here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right Sculpture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inscription on a Pillar not reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conjecture from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit to write but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpsit to ingrave to denote it a Psalm fit to be ingraven for everlasting memory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on an eminent Pillar saith Apollinarius to be written in golden letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies the finest gold Psalm 45.9 and preserved in our hearts for ever And this especially as containing a signal prophecy of the resurrection of Christ recited from hence Acts 2.25 26 27. three verses cited from this Psalm v. 8 9 10. and again Acts 13.35 As when Job delivers that notable speech applyed by the antients generally to the Resurrection though as this here capable of a first interpretation which was to be verified in his own person in raising him from his present calamitouâ— estate I know that my Redeemer liveth and that I shall stand in the laâ—ter day upon the earth he introduceth it in this form Oh that they were printed in a Book that they were graven with an iron pen and lead i. e. the Sculpture filled up with lead that the letters might continue the longer legible in the rock or sâ—nt or hard stone marble or other the most durable matter for ever which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inscribing on a Pillar here in order to the preservation and special observation of such speeches which had their farther completion to be expected in Christ over and above what belonged to them in relation to the present condition of the speakers V. 2. O my soul Where the Hebrew copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said in the feminine and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my soul hast said 't is evident the LXXII and Syriack and Latine and Arabick and Aethiopick read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person I have said for so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixi Domino I have said unto the Lord. V. 2. My goodness There is difficulty in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The literal rendring is My goodness in no wise to or with thee which the LXXII and so the Latine Arabick and Aethiopick render paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast no need of my good things But the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my goodness is not given but from thee and the Syriack more simply my good is from thee In which readings either the negative particle seems to be omitted for so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and my good from without any or else to be doubled for so 't is in the Chaldee and that is all one as if it were omitted the two negatives or non nisi being all one with the bare affirmative In this variety the safest way of reconciling the interpretations is to suppose them on all sides to be rather paraphrastical explications than literal rendrings The LXXII by reading thou hast no need of my good things whether my good works or my liberalities thought to express the sense of my goodness not to or with thee i. e. tend not to thy avail or advantage are not prized by thee and the Chaldee and Syriack by another phrase seem to have meant the same thing My good is all from thee I am so far from meriting any thing of thee by any good works of mine that indeed those good works are not mine but thine only as flowing and being given to me by thee And both these together seem to make up the full sense my goodness or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 critically signifies my liberality is so far from meriting from thee or being any considerable return unto thee that it is thy right and so a meer mercy received from thee V. 3. But to the Saints The difficulties of this third verse may best be removed by observing the dependance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints on what preceded v. 2. That began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I said or thou my soul hast said unto the Lord with which fairly connects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints i. e.
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
must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret◠and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that
my glory may sing praise to thee and not be silent O Lord my God I will give thanks to thee for ever Paraphrase 12. And this obligeth me for ever with soul and tongue to give glory to God and never to think I have done enough in praising and magnifying his mercy This therefore shall be my continual practice O thou powerful God and to me a most gracious Father Annotations on Psal XXX Tit. Dedication The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally used in the Titles of Psalms to denote the Author to be David and so here may best be joyned in construction a Psalm of David Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyn'd and made one word by Maccaph will be a dedicatory song All the difficulty is concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house For from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to initiate to instruct and by a metaphor to dedicate a house is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation dedication either the consecration of an holy house or Temple or the dedication i. e. initiation or entring on a common house new built when the owner comes first to dwell in it For this was wont to be observed and celebrated as a day of solemnity and festivity so we see Deut. 20.5 care taken for him that hath built a new house and hath not dedicated it that he shall be permitted to return from the battel as he that hath betrothed a wife and not taken her or planted a vineyard and not eaten of the fruit of it custom among the Jews having made every one of these a solemn time of rejoycing When a man first eats in a new house say the Jews he makes a feast and rejoyceth himself And thus I suppose it was with David When he was quietly seated in the Kingdom of Israel as well as Judah and after his taking of Sion and dwelling in the fort and calling it the City of David and building round about from Millo and inward 2 Sam. 5.9 at length we read that Hiram King of Tyre sent Messengers to David and cedar trees and Carpenters and Masons and they built David an house v. 11. And this being finished this Psalm may reasonably be thought to have been fitted by him for a festivity at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXXII render it the dedication of his house Thus the succeeding Church of the Jews have made use of this thirtieth Psalm at the first injoyment of the fruits of the earth according to that festival manner prescribed Deut. 26.10 Maimonides tells us this Psalm was repeated by the Levites in the Court of the Sanctuary over those that brought their baskets on their shoulders And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication of an house was of the same kind in a solemn and religious manner of entring on the possession of it And 't is not impossible that such days might be kept yearly as the Natales of men and of cities were and then here will be place for the conjecture of those which apply this Dedicatory Psalm to Davids victorious return from the danger of Absaloms rebellion To this the mâ—ter of the Psalm fitly agrees see v. 1 2 3 5 〈◊〉 And the building of a Royal Palace having been the effect of his establishment in his Kingdom 2 Sam. 5. 't is not unlikely the festival remembrance of it should be in a special manner observed after such an interruption as this rebellion gave it The Chaldee indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Sanctuary and to that the Emphasis in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house inclines as if David had built some such house as he designed 2 Sam. 7.2 But we know he was not permitted by God to do it v. 5. but the dignity was reserved for Solomon v. 13. Then indeed at the building of the Temple there was a feast and song of dedication Nay four such we find mentioned among the Jews the first at the building it by Solomon in Autumn 1 King 8.63 the second in the Spring at the re-edifying it by Zorobabel Ezra 6.16 the third of the Altar when Judas Maccabaeus repaired it after Antiochus's profanation in the Winter Joh. 10.22 and the fourth at Herods building the second Temple But this of Davids here cannot be thought by way of prophecy to respect that unless as Kimchi fansies taking order for the future building of the Temple 1 Chron. 28.9 and giving a model of it to Solomon he gave him also this Psalm for the dedicating it together with the silver and gold and brass and other materials for that sacred work This conjecture of his was not unfit here to be mentioned But the Psalm more probably belongs to his own house which he built new at his being peaceably setled in the Kingdom of Israel as well as Judah and as 't is probable celebrated with an Anniversary ever after V. 5. Moment From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subito motus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment but the LXXII read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger either because that is a suddain commotion of the soul or else taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his anger in the latter part of the verse meaning I suppose the effects of his anger chiding increpation as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred or other such punishments for otherwise that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger in his anger would have no great sense in it and yet thus hath the Latine rendred it ira in indignatione ejus V. 7. My mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain is literally strength in or on my mountain referring possibly to Sion the hill of David since the time of the Arks being placed there For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both the notions both for praise and strength applyed to the Schechinah or presence of God in the Ark or Temple Psal 96.6 strength and beauty are in his Sanctuary and Psal 132.8 the Ark of thy strength And then the setting or establishing strength on that mountain may be the placing of the Ark there But the LXXII for mountain read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or comeliness either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that or else from the affinity of these words both in sound and signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain and glory they thought fit to take in the sense of the one the more fully to paraphrase the other And thus if applyed only to Davids person the sense will bear being in the Hebrew figurative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast set or establisht strength on my mountain but in the LXXII more clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and mercy will be his upholder he will smooth and soften all that befalls him and make it cheerfully supportable 4. I said Lord be merciful unto me heal my soul for I have sinned against thee Paraphrase 4. Upon this account I have all confidence to address my prayers to God in time of my distress This duty of mercifulness being one that as he prescribes so he eminently exemplifies to us by his own practice Luk. 6.36 To him therefore I make my address for mercy of the highest and most valuable sort his balsam to my wounded soul his free pardon for my sins which have justly deserved all the calamities that can fall upon me 5. Mine enemies speak evil of me When shall he dye and his name perish Paraphrase 5. My enemies are very malicious against me very industriously diligent to seek my ruine 6. And if he come to see me he speaketh vanity his heart gathereth iniquity to it self when he goeth abroad he telleth it Paraphrase 6. When they are in my presence they speak flatteringly and deceitfully meanwhile they plot and project mischief against me and discourse it abroad wherever they have opportunity 7. All that hate me whisper together against me against me do they devise my hurt Paraphrase 7. All mine enemies conspire together secretly and joyn their mischievous indeavours to do me what hurt they can 8. An evil disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Paraphrase 8. They are confident their calumnies shall mischief me and that I shall never recover or deliver my self out of this pertinacious ruine which now they have by their slanders contriv'd against me 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Paraphrase 9. And in this not only my known profest enemies have joyned against me but one particularly that profest the greatest kindness to me a servant in whom I reposed trust and that lived by my service Achitophel probably one of Davids Counsellors 2 Sam. 16.23 hath most insidiously and perfidiously set himself against me And herein was David a Type of Christ betrayed by his own Disciple that was in a special manner intrusted by him Joh. 13.19 10. But thou O Lord be mercifull unto me and raise me up that I may requite them Paraphrase 10. But do thou O Lord preserve me from their mischievous purposes restore me to my throne in safety and I shall chastise this their wickedness 11. By this I know thou favourest me because my enemy doth not triumph over me Paraphrase 11. As yet my adversaries have not been able to prevail against me as fain they would and thereby I discern thy watchful providence over me which alone hath disappointed them 12. And as for me thou upholdest me in mine integrity and settest me before thy face for ever Paraphrase 12. Thou hast undertaken the patronage of my cause and not suffered me to perish in mine innocence but rescued me out of their hands and reserved me for thy service 13. Blessed be the Lord God of Israel from everlasting to everlasting Amen and Amen Paraphrase 13. And for this and all other his mercies his glorious majesty be now and ever magnified by me and all the congregation of those that profess his service Annotations on Psal XLI V. 8. An evil disease What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some difficulty The Antient Interpreters generally render it a perverse or mischievous or wicked word the Chaldee a perverse word the Syriack a word of iniquity the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine iniquum verbum a wicked word the Arabick words contrary to the law And so in all probability it is set to signifie a great slander or calumny that as men of Belial are slanderous persons so the speech of Belial shall signifie a slanderous speech And this is said to cleave to him on whom it is fastened it being the nature of calumnies when strongly affixt on any to cleave fast and leave some evil mark behind them Calumniare fortiter aliquid haerebit 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie a plague or pestilence but there is no cause of rendering it so here The consequents of now that he lyeth he shall rise up no more are but a proverbial phrase among the Hebrews applicable to any sort of ruine as well as that which comes by disease the Calumniator may destroy and ruine as well as the pestilence and from him was Davids danger most frequently and not from a pestilential disease V. 13. Blessed This form of benediction here and the like at the end of every Book of the Psalms is by the Jews said to be affixt by the Compiler of the Book who having finisht it praises God So saith Aben-Ezra on Psal 89.52 and gives for instance the perpetual custom of their writers of closing with some comprecation That which will make this more to be heeded is that all the several books end in this manner see note on Title of Psalms Nor will it be more strange to say that Ezra or whosoever composed the books of Psalms in this form and division added their conclusions to them then 't is to say that the end of the last chapter of Deuteronomy was affixt to the Pentateuch by the Sanhedrim or the Four and Twentieth verse of the One and Twentieth of St. John by the Church of Ephesus see note c. on that Chapter 'T is sure that the Psalter was antiently received in this division Jerome in his Epistle to Marcella recounting the Hagiographa says Primus liber incipâ— Ã Job Secundus à Davide quem quinque incisionibus uno Psalmorum volumine comprehendunt The first begins from Job the second from David which they comprize in five divisions as one volume of Psalms So Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews divided the Psalter into five Books so that it is another Pentateuch And then they that thus distributed it may reasonably be thought to have afforded every book those solemnities of conclusive benedictions which we find they have and which are so perfectly agreeable to the subjects of each book laâ—ding and praising God The end of the First BOOK THE SECOND BOOK OF PSALMS The Forty Second PSALM TO the chief Musitian Maschil for the sons of Corah Paraphrase The Forty Second is the first of the second Book of Psalms in the Hebrew partition of them which second Book reaches to the end of Psalm LXXII and contains one and thirty Psalms It was composed in time of his distress in his flight from Absalom and is chiefly spent in bemoaning his detention from Sion the place of Gods solemn worship and was set by him to the tune known by the name of Maschil see note on Psal 32. a. and committed to the Praefect of his Musick to be sung by the Posterity of Corch
the sons of Heman 1 Chron. 25.4 stiled Heman the finger 1 Chron. 6.33 who came from Elkanah Assir Abiasaph v. 36 37. three of the posterity of Coreh Exod. 6.24 and 1 Chron. 6.22.31 and were not slain Num. 26.11 1. As the hart panteth after the water-brooks so panteth my soul after thee O God Paraphrase 1. No Deer when he is in the greatest inward inflammation expresseth more ardent desire and thirst of water than my heart is at this time affected with toward God and his publick service 2. My soul thirsteth for God for the living God when shall I come and appear before God Paraphrase 2. I am in a most impatient thirst much afflicted to be kept so long from that place where God is pleased to exhibit himself to those that come to worship him 3. My tears have been my meat day and night while they continually say unto me Where is thy God Paraphrase 3. It is very great cause of continual sorrow unto me to hear men reproach me for my trust in God thinking that I am wholly forsaken by him 4. When I remember these things I pour out my soul in me for I had gone with the multitude I went with them to the house of God with the voice of joy and praise with a multitude that kept holy-day Paraphrase 4. This puts me into a great excess of sorrow and impatience when reflecting on what I have formerly injoyned I remember how I was wont to go in the society of many pious men to the place of Gods worship in a most cheerful devout alacrious manner but now am as in a wilderness wholly deprived of these most divine pleasant and valuable opportunities 5. Why art thou cast down O my soul and why art thou disquieted in me Hope thou in God for I shall yet praise him for the help of his countenance Paraphrase 5. But let me not be dejected or disturbed even with this though as sad a reflection as is possible viz. to be deprived of these blessed advantages of solemn converse with God A full reliance and resignation to the divine will is a medicine for this also and I do not yet despair but I shall find some way of escape for which to pay my acknowledgments The time will come when God shall afford me occasion to praise him see v. 8. for this deliverance also and for the supports which his favour hath yielded me in the midst of all this sadness 6. O my God my soul is cast down within me therefore will I remember thee from the land of Jordan and of the Hermonites from the hill Missar Paraphrase 6. Mean-while in this great dejection of my spirit flying from one place to another from one side of Jordan and the Countrey adjoyning passing over that River and then still flying on the other side of it from Hermon to Tabor I have nothing to support my self but meditation on that God which I have hitherto served and never been destituted by him 7. Deep calleth unto deep at the noise of thy water-spouts all thy waves and thy billows are gone over me Paraphrase 7. And by the same God by the same most gracious providence I have now been supported also For though I have for a while been under thy displeasure thy punishments lying heavy upon me and by them my enemies incouraged to design me all mischief who seeing the effects of thy displeasure on me are soon excited to add more weight to my pressures and though by the conjunction of these I have been ready to be overwhelmed yet at length all is past over without doing me any hurt 8. Yet the Lord will command his loving kindness in the day time and in the night his song shall be with me and my prayer unto the God of my life Paraphrase 8. And the account of it is clear His gracious providence hath surrounded me day and night my whole time hath been divided between receiving and acknowledging and again praying for mercies from him as from one that delighted in doing me good 9. I will say unto God My rock why hast thou forgotten me why go I mourning because of the oppression of the enemy Paraphrase 9. Thus therefore have I constantly addressed my self to him in this mournful ditty saying O thou which art the only aid and support of my life the only sure fortress wherein I can repose any trust how am I despised and rejected by thee what a black gloomy condition am I now in mine enemies being permitted by thee to oppress me sorely 10. As with a sword in my bones mine enemies reproach me while they say daily unto me Where is thy God Paraphrase 10. Shimei hath reviled me bitterly 1 Sam. 16.7 8. I am pierced hereby and wounded to the very heart like one that hath received a killing wound or stroke in his body And in this greatest exigence this lowest depression that either the scorn or malice of mine enemies can bring upon me concluding by my pressures that God hath utterly forsaken me 11. Why art thou cast down O my soul and why art thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my countenance and my God Paraphrase 11. My soul shall still make a comfortable reflection in its constant recourse to God in this my saddest condition I have always had some hope and comfort left to support me and keep me from being utterly cast down or disturbed immoderately And upon the strength thereof I shall for ever incourage my self to rely and cast my self intirely on him not despairing but that he will one day return in mercy to me deliver me out of all my distresses and shew forth his favour and loving kindness to me Annotations on Psal XLII V. 1. Panteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cry and is applyed to Beasts especially to Deer when they impatiently desire the water This they are said to do when they have eaten some vipers which medicinally they are said to seek and eate and then are inflamed thereby and vehemently desire water to cool them This they do again when they are hunted hard that they may cool and relieve themselves from the dogs that way But the more prompt and ready interpretation is that feeding in a dry and parched wilderness they want and oft-times can find no water and then go about and make a mournful noise for it And thus is it most fitly applyed to David when in his flight from Absalom he was thus in the wilderness destitute of the spiritual advantages of joyning with the people of God in his service The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be here taken in the foeminine gender as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following and accordingly the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foeminine V. 4. Remember The first words of this v. 4. are by the LXXII literally rendred from the Hebrew
and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call But the literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly that of calling and that is retained by the Chaldee and Syriack and the LXXII and the rest of the antient interpreters and the expression is poetical their meeting together is as it were calling to and answering one the other And thus we know it was in the deluge to which this probably refers Gen. 7.11 the same day were all the fountains of the great deep broken up and the windows or floodgates of heaven were opened This their breaking out at the same time from both places from above and from below seems to be the fullest meaning of the abysse calling to and answering one the other And that which is supposed to begin and so to call the other is the Superior that from the clouds so saith the Chaldee and this calling is by means of the water-spouts so the clouds are poetically styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy i. e. Gods spouts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or spout from whence is Assinarus the name of a river in Thucydides l. 7. descending from a steep place in a deep channel The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cataracts pouring down of waters from a much higher place to a low from the top of an hill or house that as when it rains apace that which falls on the top of the house being conveighed thence by spouts domatum fistulas St. Jerome calls them comes pouring down upon the ground and makes a great noise in falling so Kimchi explains it as the water from the house top flows down by the pipe and causeth a great sound by its descent and much increases the flood of water that was below so God pouring out rain from the clouds as by those spouts from the top of the house first makes a great noise then much increases the water which was formerly below and makes the springs and brooks to rise as it were in answer to this voice of the clouds which by this means call upon them and rouse them up This makes it necessary to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice of the water-spouts as the instrument by which the superiour abyss calls to the inferior as one calls or signifies his pleasure or summons another by a pipe 'T is true the fountains in the earth the meatus by which the waters pass into the sea are by the Targum Eccles 1.7 styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water-pipes of the abyss and that may seem to determine the phrase here to these inferiour waters But 't is as sure that any other course of waters may be so called also and so this opening of the windows of heaven the cataracts from the clouds that superior abyss as here the Chaldee understands it And this is a most poetical expression of miseries flowing in one upon another some from God and some from men Gods punishments for sin inviting as it were and calling out the infernal spirits and the malice of men here below which seeing God displeased and so being permitted by him to be executioners of his wrath break out violently upon him And the same is farther exprest by the two words in the remainder of the verse All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy collisions or fractures from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break i. e. all the effects of thy displeasure which come like waves of the Sea raising themselves and then breaking and pouring out upon me This the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the notion of that word which the vulgar understand it in when they render it excelsa tua thy high things but as that word oft signifies wavering and being driven uncertainly see note on Luk. 12. a and those we know are compared to the waves of the sea driven by the winds and tost Jam. 1.6 The Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy tempests from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break and so also the Arabick thy tempests The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred by billows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to roll or tumble together in an heap as the sea doth its billows and so the LXXII express the meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie these To this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following will be most fitly annext All thy collisions and rollings on me And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will stand by it self and the best rendred passed by or over without doing me any harme at all So Psal 48.4 The Kings of the earth were assembled they passed by together without any hostile attempt as farther appears there v. 5. they were troubled and hasted away And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing over or by And then the following verse In the day commanded the Lord his benignity connects very perfectly with it as the account why the collisions and rollings on him the sea foaming and making a noise did yet passe over and not drown or hurt him viz. because God day and night continually protected him V. 8. The Lord For the understanding of this v. 8. and connecting it with the antecedents and consequents the frequent observation of the future tense being used for the praeter will be most usefull and indeed perfectly necessary For the former verse being in the first part of it a sad description of his miserable estate and the effects of Gods displeasure toward him and the latter part of it as hath been shewed a thankfull acknowledgement of his deliverance from all the mischievous effects of it this v. 8. will be a fuller declaration of this mercy of God to whom only the deliverance was due In the day commanded the Lord Not The Lord will command his loving kindness but more fitly and literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day time commanded the Lord his loving kindness i. e. God was thus pleased to deal with me all the day long to send out so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dispense to conferre benefits and mercies on me and in the night his song was with me every day I received and every night I made acknowledgment of his mercies to me and my prayer to the God of my life i. e. I still lookt upon God as one that favoured me and constantly preserved me and poured his benefits upon me and so prayed to him with all joy and cheerfulness and alacrity and as it follows v. 9. I will say unto God My rock why hast thou forgotten me And this seems to be the clearest meaning of this place though the learned Castellio having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obruunt overwhelm v. 7. hath accordingly affixt another interpretation to these verses solebat Jova c. Nunc mihi God was wont to conferre his benefits in the day time c. Now I must thus make my complaint unto my God
any reason to make the former word to be in the genitive case nor is there any ו conjunction between them and the Chaldee that alone differs from the LXXII yet read it in this other form from whom is the joy of or God my exceeding joy If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted it may then be as our English margine hath it God the gladness of my joy i. e. he that is the great author of all the joy I have But if it may here be taken in the notion of the other contrary passion or commotion that of sorrow then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow or turneth my commotions into joy V. 4. The harps Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed that being among the Graecians used in sadness only and so defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a musical instrument a mournful harp and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn and wail and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and mournful 't is yet among the Hebrews generally a cheerful joyful musick so Gen. 31.17 and 2 Chron. 10.28 Job 21.12 and 30.13 and frequently in these Psalms see Psal 33.2.71.22.81.3.92.4.137.2.149.3 Isai 5.12.24.8 Ezek. 26.13 and 1 Mac. 3.5 The Forty Fourth PSALM TO the chief Musitian for the sons of Corah Maschil Paraphrase The forty fourth Psalm is a description of the several conditions and states of the Jewish Church and therein a commemoration of Gods former mercies as a ground of confidence in and prayer to him for deliverance out of present dangers and was composed in some time of general oppression by foreign enemies v. 11 12. and committed to the Prefect of the Musick to be sung by the posterity of Corah see Psal 42.1 to the tune called Maschil see note on Psal 32. a. 1. We have heard with our ears O Lord our fathers have told us what work thou didst in their days in the times of old 2. How thou didst drive out the heathen with thy hand and plantedst them how thou didst afflict the people and cast them out Paraphrase 1 2. Thy doings in former ages O Lord are famously spoken of and delivered down to us from father to son How thou by thy power didst eject the Canaanites c. and in their stead didst place thine own people of Israel having first brought them out of Egypt rescued them from the hands of those heathen tyrants smiting with ten several plagues the Egyptians that kept them in bondage 3. For they gat not their land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Paraphrase 3. A special work of thine this for 't was not any prowess of arms or opposition of greater strength that got the children of Israel the victories which they obtained over these nations or possest them of their land but the signal interposition of thy power shining and shewing forth it self visibly in that whole action an effect and a testimony of thy special favour to them which thus performed what thou hadst promised of giving them this fruitful land to be injoyed by them 4. Thou art my King O God command deliverance for Jacob. Paraphrase 4. Thou therefore that hast thus magnified thy power and mercy in delivering this people of thine art in all reason to be adored by us as our God and supreme Conducter to whom alone I am to make my address at this time for the deliverances which thou hast promised to give and hast constantly afforded to thy people 5. Through thee will we push down our enemies through thy name will we tread them under that rise up against us Paraphrase 5. From thee must all our victories come thou must furnish us with our offensive arms such thou hast given to the beasts of the field horns to the bull c. And thy presence and conduct must supply to us our natural want of these And if thou be thus present with us we shall certainly be as succesful as the most mighty of those creatures over the weakest assailant As they first gore and wound them with their horns and then trample them under their feet so shall we deal with our stoutest enemies 6. For I will not trust my in bow neither shall my sword save me Paraphrase 6. As for artillery and provisions of war we use them without any trust or relyance on them either to secure our selves or hurt others 7. But thou hast saved us from our enemies and hast put them to shame that hated us Paraphrase 7. 'T is thy strength only and mercy to us that hath wrought all our good successes delivered us and discomfited our enemies and accordingly in that alone all our confidence is reposed 8. In God we boast all the day long and praise thy name for ever Selah Paraphrase 8. All our victories have been hitherto due to thee from thee we have received them and to thee we have given all the praise of them and consequently for the future we have none else to rely on none to acknowledge for our defender and reliever but thee 9. But thou hast cast us off and put us to shame and goest not forth with our armies Paraphrase 9. But alas our sins have provoked and removed thee from us thou hast suffered us to be worsted by our enemies and hast not of late shewn forth thy majesty for our aid and succour 10. Thou makest us to turn back from our enemies and they which hate us spoil for themselves Paraphrase 10. Thou sufferest us to be put to flight and chased by our enemies and consequently to be despoiled and pillaged by them 11. Thou hast given us like sheep appointed for meat and hast scattered us among the heathen Paraphrase 11. Thou hast permitted many of us to be slaughtered like sheep see v. 22. such as are killed by the butcher not the priest for the shambles to be freely used as men please not for the altar to which those that are set apart cannot be rudely handled without violation of religion And as sheep again being worried by the Wolf are driven from the flock and scattered upon the mountains so are our armies destroyed and routed 12. Thou sellest thy people for nought and doest not increase thy wealth by their price Paraphrase 12. We are alas cast away by God as the worst kind of slaves which are not thought worthy to have any price demanded for them by their masters sadly handled without the comfort of bringing in any honour to God by our calamities Thy Church among us is defaced and no other people taken in in stead of us by whom thy Name may be glorified 13. Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us 14. Thou makest us a
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
his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conception and birth his mother committed no sin in conceiving him so neither the child it self being conceived committed any fault Thirdly that neither doth any child of Adam by the bare pollution of birth fall into that accursed state wherein the Encratites thought Adam to be involved and all that were propagated from him by generation and thereupon profest to detest generation and marriage For this was one special part of the heresy of these Encratites that Adam was certainly damn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resist Adams salvation saith Irenaeus l. 1. c. 30 31. and consequent to that that his sin being imputed as they had learnt from the Orthodox to all his posterity the same damnation devolved upon all and that all that were thus born had not only some sinful corruption born with them but were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sin i. e. either guilty of some actual sin by being begotten as his question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports or else were spread all over with nothing but sin in a sense somewhat proportionable to that of the Pharisees of him that was born blind Joh. 9.34 Thou wert altogether born in sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves sin in the abstract and nothing but sin Now none of these would that learned Father allow to be conclusible from these texts but on the contrary he thinks it most ridiculous that either the child should be said to sin or that every child should be said to be thus wholly immerst in sin as to be himself sin and nothing else when yet he hath committed no sin or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam not in Origens sense Contra Cels. l.iv. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam is the common curse of all but in the notion of the Encratites as that was in their opinion certain damnation to Adam who commited it should fall on all that ever were born from him The falseness and ridiculousness of which in all the parts may well be granted and yet the doctrine of Original sin as it was believed by the Antients remain true and this text of this Psalm be one testimony of it viz. that though Adam sinned and thereby lost the image of God in which he was created deforming it into Satans image whose temptations he hearkened to and though this he did as a common Father and representative of all mankind and so in him all his posterity were concluded under the breach and penalty of the first Covenant and all being begotten after the Image of laps'd Adam were begotten in a corrupt polluted sinful state and had many sad effects of Adams fall connatural and born with them yet Christ was given for all and by that gift first Adam himself was redeemed from so much of the curse belonging to sin as concerned his eternal state and so also all others of his posterity that did not by their own actual and habitual sins and impenitence their redemption notwithstanding bring down that curse upon them That this doctrine of Original sin as it was maintained against Pelagius is very remote from the Doctrine of the Encratites is most certain and visible and cannot be doubted by any The Encratites thought generation could not be without sin that Adam was damned and all were born heirs apparent to that curse and so detested generation and marriage but the doctrine of Original sin supposes marriage to be honourable and that the conjugal bed may be kept pure and undefiled and that neither is sin committed by the parents in begetting nor by the child which is begotten and though the child be born in sin after 〈◊〉 the image of laps'd and sinful parents yet allows a medicine as universal as the disease and so acknowledges this corruption of our nature not only reconcileable with but useful and contributive to our eternal good And this Clemens in that place seems to acknowledge and to make another part of his answer to those Hereticks for having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first incitations which proceed from our natural corrupt state and those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or aversions from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of which we are ignorant of God which shews him to be no enemy to the doctrine of Original sin he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if any man in this respect calls nativity ill let him in that other respect acknowledge it good because thereby we come to the knowledge of the truth In which words he seems to refer to the following verse in this Psalm Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom which by the way as it is an aggravation of every wilful actual sin committed by any child of Adam because though it be committed in compliance with natural corruption yet 't is in opposition to grace and the both outward and inward directions of Gods Spirit which were given to mortifie our natural corruption and to beget us to a new spiritual life so it is full matter of conviction to the Encratites that generation and marriage is good and not evil because it brings forth children to the grace and mercies of Christ to Baptism that foederal rite of receiving every the tenderest Infant into the Covenant of grace whereby the original stain or corruption shall be disabled from bringing any eternal misery upon them that do not call it on themselves by those wilful acts of sin that might have been resisted by them if they had not been foully wanting to themselves Which consideration being so much more proper to the point which Clemens had in hand the refuting of the Encratites than the insisting on the doctrines and aggravations of original corruption we cannot reasonably wonder that he should there confine his discourse to that which was only pertinent and so he goes on to shew grounds of mercy and pardon from the very nature of our temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way to contend and overcome in our Christian agonies by St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he reads it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subduing and bringing under the flesh and not absteining wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperately using those things which we judge fit for us and so atteining the incorruptible crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as not to be crowned without fighting and not inlarge to that which was more than granted by his adversaries with whom he had then to do even improved into dangerous heretical doctrine for so Tatianus having learnt from Scripture and the doctrine of the Church and of his teacher Justin Martyr that by Adam's fall all mankind were ingaged in sin and death he thinking the act of generation was the committing the same fault that lay so heavy on Adam and by not considering well the benefits of the Second Adam
making known instructing in it and by secretly the inward work of Gods grace added to the outward of his law upon the heart by which he 1. assureth him of this being his will 2. incites him to the practice of it and 3. instructs him in the advantages of this obedience of this purity of the heart rejecting the first motions of lust the entertaining of which had brought this sad ruine on Davids soul ingaged him in so many sins The Fifty Second PSALM TO the chief Musitian Maschil A Psalm of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Ahimelech Paraphrase The fifty second Psalm was composed by David on occasion of the wicked fact of Doeg first in accusing then in slaying Ahimelech the High Priest with all his family destroying the whole City of the Priests called Nob. for no other crime but for a respect and charity performed by Ahimelech to David see 1 Sam. 22. It was set to the tune called Maschil and committed to the Praefect of his Musick 1. Why boastest thou thy self in mischief O mighty man the goodness of God endureth continually Paraphrase 1. It is a strange matter of pleasure and joy and boasting to a person in power to be able to mischief those that deserve it least There is not any sort of pride more irrational than that of a Doeg to have killed those whom no body else would kill 1 Sam. 22.17 This is most diametrally opposite to that which alone is just matter of joy or boasting to any being like unto God for he is most eminently good and bountiful and so continues even to those that provoke him and sin against him 2. Thy tongue deviseth mischief like a sharp rasor working deceitfully Paraphrase 2. That relation of his to Saul of Ahimelech's civility to me was most malitiously designed and the effect of it as bloody as if the tongue that spake it had been a rasor sharpened on purpose to cut the throats of a multitude of most innocent persons 3. Thou lovest evil more than good and lying rather than to speak righteousness Selah Paraphrase 3. Had it not been as easie for thee to have said somewhat that might have asswaged the Kings displeasure against his own son and me his son in law But some men are never pleased with those things which alone yield true and durable pleasure such are all acts of justice and charity and obliging those who deserve it but on the contrary are transported with any opportunity of calumniating or supplanting any be they never so innocent 4. Thou lovest all devouring words O thou deceitful tongue Paraphrase 4. And such is Doeg No such pleasure to him as to be able by one speech as by a poisonous vapor to blast a whole multitude and bring ruine to the whole family and city of the pious high Priest of God 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling-place and root thee out of the land of the living Selah Paraphrase 5. As thou hast dealt with the Priests of God so shall God their just avenger deal with thee Thou hast calumniated Ahimelech then fetcht him and his from their place of abode then destroyed them from serving in the Tabernacle swept away the Priests whole family none but Abiathar escaping thy bloody hands and that much against thy will also and let none of them return to their house and not only so but hast fallen upon the whole city of Nob without any pretence of fault of theirs and put them all to the sword And God shall undoubtedly plead the cause of his innocent Priests exclude thee from the priviledge of serving God in the Tabernacle of receiving benefit by the Priestly Office first excommunicate thee then bring the same bloody desolation upon thee and all thy family and people which thou hast executed upon those 6. The righteous also shall see and fear and shall laugh at him Paraphrase 6. And all that truly fear God shall take notice of this as a judgment most just for what he hath now done to the Priests and as they shall make use of it to impress a due reverence of God and all goodness on themselves and others and a dread of offending so shall they make him a name of reproach to all posterity by that also deterring all from the like practises saying 7. Loe this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickedness Paraphrase 7. Behold the just vengeance of God upon a man that never thought of securing his greatness by Gods protections never applied himself to duties of piety or justice never imagined that they would be useful to his present security to which only he had an eye but resolved by wealth and by wicked enterprises to establish and perpetuate his greatness And now God hath refuted all his vain and false hopes and brought utter destruction upon him 8. But I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Paraphrase 8. Whereas I to whom his mischief was originally designed 1 Sam. 22.9 have been preserved from suffering any hurt by his malice from that time to this I have prospered and increased in strength and have not fallen into Sauls hands when he is cast out v. 5. and shall I doubt not enjoy very happily the presence of my God in the Sanctuary which prediction was eminently fulfilled when the Ark was brought into the City of David the place of his abode My condition hath been like that of the Olive-tree which is full of green leaves all the year long and so have I continued in a flourishing state whilst he is withered and cut down and eradicated out of the land of the living I am fast setled and flourish by the good providence of God over me and so through the same mercy I trust I shall do to my lives end 9. I will praise thee for ever because thou hast done it and I will wait on thy name for it is good before thy Saints Paraphrase 9. This just vengeance of God I am obliged to remember and celebrate as long as I live and what ever my distresses or dangers shall prove repose my full trust and confidence in God wait and depend on him for deliverance in his good time And indeed thus to live by faith and not by sense to keep close to this one guard and secure our tenure in Gods protections by never attempting or admitting ought which may betray and forfeit that hold but for ever constantly to depend on God in his own way is that which all pious men have experimented to be the wisest and safest course and that which will stand in more stead than all the power assisted also by all the wickedness of men Annotations on Psal LII V. 1.
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
that they fall not irreversibly under his vengeance 8. O bless our God ye people and make the voice of his praise to be heard 9. Which holdeth our soul in life and suffereth not our feet to slip Paraphrase 8 9. 'T is he that surrounds our lives in time of danger and preserves them from all miscarriage and accordingly is to be blest and magnified by all that have received this mercy from him to be preserved so long when if he had not supported they had each minute been cast down 10. For thou O God hast proved us thou hast tried us as silver is tried Paraphrase 10. He hath sometimes brought trouble and affliction upon us upon the same designs that metallists are wont to throw gold or silver into the fire to distern whether it be pure or no and if it be not to melt and separate all the dross and false metal from it Thus he dealt with the Israelites of old in the iron furnace of Egypt and proportionably thus he hath now dealt with us And this hath been his one gratious purpose in all his inflictions to approve our sincerity of adherence to him and to reform and purge out all that is vitious in us 11. Thou broughtest us into the net thou laidst affliction upon our loyns Paraphrase 11. One while he hath permitted us to be insnared and subdued by our enemies as in Egypt our Fathers were 12. Thou hast caused men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place Paraphrase 12. Another while he hath permitted them to oppress and tyrannize over us But then as after the example of those he hath by his providence chosen to permit very sharp afflictions to befal us so hath he gratiously brought us through and out of them again As he brought our fathers to Canaan a land flowing with milk and honey after the fire of the brick-kilns and the water of the sea and the floods of the River Jordan so hath he oft delivered us out of the most pressing distresses brought us out of drowing to blessing waters to a well-watered irrigated Country and returned us to all kind of prosperity 13. I will go into thy house with burnt-offerings I will pay thee my vows 14. Which my lips have uttered and my mouth hath spoken when I was in trouble Paraphrase 13 14. When we were in any distress we made our addresses to thee besought thee to avert them and upon thy hearing our prayers promised reformation of life and voluntary oblations for the acknowledgment of that deity from whence we expected and begged our relief And now being heard and answered by thee we are under the strictest obligation of justice and gratitude and performance of promise to return our most chearful acknowledgments to thee 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of â—ams I will offer bullocks with goats Selah Paraphrase 15. And this I will now do in the liberallest and most magnificent manner that can be 16. Come and hear all ye that fear God and I will declare what he hath done for my soul Paraphrase 16. And proclaim to all pious men for their incouragement â—ow gratiously God hath dealt with me all my life long 17. I cryed unto him with my mouth and he was extolled with my tongue Paraphrase 17. How as soon as I made my prayers unto him he granted them presently and gave me cause to convert them into praises 18. If I regard iniquity in my heart the Lord will not hear me 19. But verily God hath heard me he hath attended to the voice of my prayer Paraphrase 18 19. Which is beside the blessing granted a farther matter of joy and comfort to me that that God which cannot patronize any sin hath been pleased to hearken to my request and so to sign unto me his approbation of my sincerity 20. Blessed be God which hath not turned away my prayer nor his mercy from me Paraphrase 20. His Name be for ever magnifies for this honour of hearing my prayers and the deliverance consequent thereto Annotations on Psal LXVI V. 2. Make his praise glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Jewish Arab renders in the notion of giving give him glory and so regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit put is used for dedit gave and is here v. 9. joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give as a synonymâ—n and so to put to him honour is to give it him but he as well as others avoids making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in regimine so as to govern the noun that follows the glory of his praise for then as in the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his Name the vowel should be changed from to It is then possible that the nouns should be put by apposition and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be in the ordinary notion of put or make make glory his praise i. e. either your glory as Aben Ezra would have it make your glory his praise let it be your glory to praise him or his glory make his glory his praise But 't is yet more probable that the difficulty may be best removed by understanding a preposition in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewish Arab supplies it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or of his praise it may be as fitly by his praise i. e. by your praising of him To this sense the Chaldee may be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give him glory by his praise and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give glory by his praise or by praising him and that seems to be the most ready rendring of it There are several ways of giving glory to God one by confessing of sins Josh 7.19 my Son give glory to God and make confession to him and tell me what thou hast done and so 1 Sam. 6.5 ye shall give glory to God peradventure he will lighten his hand and Jer. 13.16 and elsewhere And another by praising him Isa 42.12 Let them give glory to the Lord and declare his praise so Rev. 2.9 when those beasts give glory and honour and thanks And so here give him glory by what means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his praise or by praising him V. 7. Power for ever That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the English age signifies not only time and duration but also the men that live in any time there is no question And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here most properly be rendred ruling the world or over the world and so the Chaldee certainly understood who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exerciseth dominion over the world and so I suppose the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dominion over the world doth import though the Latine hath rendred it amiss and against their meaning in aeternum The Syriack by following the Hebrew and rendring it 〈◊〉
or distress or suffering shall be for the remainder of time perpetual I call to mind thy former benefits to us and my hope is strengthened and despair ceaseth making this sadder part an introduction to the more chearful And so the Jewish Arab And when I say this is my dejection prostration and the space or duration of the plague or punishment of the most High I remember c. The Seventy Eighth PSALM MAschil of Asaph Paraphrase The seventy eighth Psalm is a reflexion on Gods various dealing his mixtures of mercies and punishments on the people of Israel from the time of their being in Egypt to Davids exaltation to the Kingdom It seems to have been composed by Asaph and set to the tune called Maschil See note on Psal 32. a. 1. Give ear O my people to my law incline your ears to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old Paraphrase 1 2. Let all the people of God give diligent attention to what I shall now deliver as to that which is designed for their special instruction and gathered out of the records of Gods providence toward his own people the Jews see note on Psal 49.6 that all that profess Godliness may be admonished thereby 3. Which we have heard and known and our Fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the Lord and his strength and his wonderful works that he hath done Paraphrase 3 4. And the truth of the things being so undoubtedly certain as well as of weighty consideration either particularly known to us that now live or thought fit to be by tradition conveighed down to us by our ancestors I have all reason to communicate and propagate them to others to whom also our Fathers designed them as well as to us of this age that they might joyn with us in blessing and praising and magnifying the glorious attributes of God and the powerful and gracious acts that he hath wrought for us 5. For he established a testimony in Jacob and appointed a law in Israel which he commanded our fathers that they should make them known to their children Paraphrase 5. For thus indeed did God himself appoint when he first revealed his will and laws unto the Jews by Moses laying it as an obligation on the parents to be strictly careful to â—nstruct their children to all posterity in the knowledge of them see Deut. 4.9 and 6.7 6. That the generation to come might know them even the children that should be born who should arise and declare them to their children Paraphrase 6. That not themselves only but even all their posterity those that were not then born should first learn them themselves and then diffuse and instil them into all others 7. That they might set their hope in God and not forget the works of God but keep his commandments Paraphrase 7. And that in order to the preserving and cherishing all parts of piety in them a chearful relyance and dependance on him that had thus demonstrated his readiness to succour them thanksgiving and praising of him for his works of power and mercy and a careful performance of all holy uniform obedience to his commands as to him that had wrought redemption for them and so purchased them to be his servants 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God Paraphrase 8. And to restrain them from transcribing their fathers copies who when they were thus strangely obliged by God were yet guilty of most vile provoking obstinacies unbeliefs and rebellions murmurings and downright Apostasies from his law by Idolatry c. would either never set themselves heartily to the ways of God or if they did presently relapst into foul transgressions 9. The children of Ephraim being armed and carrying bows turned back in the day of battel Paraphrase 9. Delaying in their performances with God as they did sometimes in their warlike engagements when they were just ready to fight and wanted nothing toward the doing it successfully they fainted in the very point of the assault and fled out of the field Thus the Ephramites appear to have done and consequently were defeated and assaulted by the Philistims 1 Chron. 7.21 And just thus did many other of these when any service was really to be performed to God any danger to be combated with and virtue of patience or faith or courage to be exercised then were they sure to falter and fall off shamefully 10. They kept not the Covenant of God and refused to walk in his law 11. And forgat his works and wonders which he had shewed them Paraphrase 10 11. And seldom or never made they good any constancy of obedience to him were still apt to murmur and distrust his promised assistance though ascertained to their faith by never so many wonderful experiments of his power and providence toward them would not go on in the way that God directed them but through fear and distrust fell into mutinies and quarrels with Moses and refused to be ruled or conducted by him 12. Marvelous things did he in the sight of their fathers in the land of Egypt in the field of Zoan Paraphrase 12. And this was a most hainous aggravated infidelity much heightned by the many works of wonder that God had afforded their fathers so lately in bringing them out of Egypt by a mighty hand and fearful prodigious judgments upon Pharaoh and his people 13. He divided the sea and caused them to pass through and he made the waters to stand as an heap Paraphrase 13. The conclusion of which was that he made the very sea recede and depart before them and stand still like a wall Exod. 14.22 or like a heap Exod. 15.8 see note on Psal 33. b. to secure them from all danger of approach and so carried them through the chanel as on dry ground and conducted them safe out of Egypt 14. In the day time also he led them with a cloud and all the night with a light of fire Paraphrase 14. To this end he set a lightsome cloud over their heads at once to overshadow and inviron them see note on 1 Cor. 10. a. and this cloud so disposed that in the night-time it afforded light to the Israelites though not to the Egyptians that followed them but made a clear separation between them Exod. 14.20 and in the day-time when they needed not its light it was yet visible over them and about them by this means miraculously directing and conducting them in their journeys 15. He clave the rocks in the wilderness and gave them drink as out of the great depths Paraphrase 15. And in their journeying in the wilderness when they wanted water he commanded Moses to strike a rock with his rod and by so doing there came
eminent plant the whole people of the Jews whom God had chosen and so his right hand is truly said to have planted it And then that will direct us farther in the interpretation of the latter part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the son or upon the son which thou hast made strong for thy self where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most probably an expletive of no signification or possibly refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son in accordance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root or plant of the vine must denote the son of that plant and that is according to the Hebrew style a bough or branch of it So Gen. 49.22 Joseph is a fruitful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son i. e. bough by a spring whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughters i. e. branches run over the wall by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sucking children from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suck is here v. 11. used for branches And then in proportion with the people being meant by the root or plant the branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod or tribe of Judah the Regal tribe of which David was who being by God invested with power and as his proxy and minister on earth it is properly said that God hath made him strong for himself The Chaldee therefore paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Messiah i. e. anointed King whom thou hast confirmed or established for thy self And in the prophetick sense that will be farther extended to Christ the King or Ruler of his Church and so saith Aben Ezra this may be understood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Ben-Ephraim others call him Ben-Joseph who they say is to be killed in war being prest by the text in Zachary to acknowledge a suffering Messiah as Messiah Ben David for they admit of two is to conquer all the world R. Obadiah also interprets it of the Messiah And the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the son of man and so the Latine and Syriack the title by which any eminent man a Prince is fitly exprest and by which Christ is so frequently called and so most expresly v. 17. the man of Gods right hand and the son of man not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son simply but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man is set to signifie the King But it is possible also and I suppose more probable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or branch may be set to denote the Temple for of that it follows immediately v. 16. It is burnt with fire it is cut down or as it may best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being cut down it is burnt with fire the vine when 't is cut down being good for nothing else Ezek. 15.3 4. shall wood be taken thereof to do any work or will men take a pin of it to hang any thing thereon It is cast into the fire for fewel the fire devoureth both the ends of it and the midst of it is burnt is it meet for any work This belongs not well to the King but agrees perfectly to the Temple at this time of the captivity And so the phrase which thou hast made strong for thy self seems to be borrowed from Moses's song Exod. 15.17 where it is spoken of the Temple Thou shalt bring them in and plant them in the mountain of thine inheritance in the place O Lord which thou hast made for thee to dwell in in the Sanctuary O Lord which thy hands have established And in this sense it will well agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or plant foregoing that signifying the nation of the Jews which God brought in and planted in Moses's dialect and with which the Temple is joyned Joh. 11.48 they will take away our place and nation by those two words there expressing more plainly what is here in poetick style the root or plant and branch i. e. the whole Commonwealth of the Jews so stiled Mal. 4.1 It shall leave them neither root nor branch People nor Temple Of both these it here follows in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish at the rebuke of thy countenance i. e. If to the spoil of violent men foregoing the boar out of the wood and the wild beasts of the field v. 13. thou add thine anger and inflictions both root and branch People and Temple shall be utterly consumed To avert which it follows Let thine hand be upon the man of thy right hand and the son of man which in all reason by the characters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted of the King The Eighty First PSALM TO the chief Musitian upon Gittith A Psalm of Asaph Paraphrase The eighty first Psalm said to be composed by Asaph for the feast of trumpets Lev. 23.24 Numb 29 1. and 10.10 which was instituted to commemorate the deliverance out of Egypt the sounding of the trumpet being a token of liberty Lev. 25.10 is a solemn invitation to all to sing praises to God for his great deliverances and special mercies to his people whose sins are the only averters of his favour and originals of their misery It was set to the tune called Gittith see Psal 8. a. and committed to the Praefect of the Musick 1. Sing aloud unto God our strength make a joyful noise unto the God of Jacob. 2. Take a Psalm and bring hither the timbrel the pleasant harp with the Psaltery 3. Blow up the trumpet in the new moon in the time appointed on our solemn feast-day Paraphrase 1 2 3. The God of Jacob is our only refuge preserver and deliverer O let us joyn in the most solemn joyful expressions of thankfulness to him All the sweetest and most pleasant instruments of Musick are in all reason to accompany and indeavour to improve our lauds and all the whole nation to be assembled at those times which are solemnly set apart for these offices the beginning of every month to consecrate all that follows 4. For this was a statute for Israel and a law of the God of Jacob 5. This he ordained in Joseph for a testimony when he went out through the land of Egypt where I heard a language that I understood not Paraphrase 4 5. And this is but agreeable to the ordinances of divine service given by God himself on mount Sinai for all posterity most strictly to observe soon after that great and signal time of his shewing himself in power and majesty against Pharaoh and the Egyptians when he lived among strangers and were cruelly handled by them 6. I delivered his shoulders from the burthen his hands were delivered from the pots Paraphrase 6. 'T was then the mighty work of his over-ruling power upon our addresses made to heaven
TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them
that are converted or returned to their heart This they seem to have drawn from some affinity of the Hebrew words which with some light changes produce this reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to and so joyning it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice foregoing and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Selab which because it still makes an imperfect sense and to them that turn the heart Selah they have therefore supplied the seeming Ellipsis the LXXII by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him i. e. to God the Latine by inserting ad before cor returning to the heart which is a phrase to signifie repentance or resipiscence growing wise again and so better agrees with the Hebrew which indeed signifies not returning to folly That they thus did read the Hebrew words is not so likely as that by occasion of this affinity of phrases they thus thought fit to paraphrase the Hebrew which is not unusual with them in other places And in this place though the words be quite changed the sense doth not suffer much by this paraphrase this being on both sides the condition of Gods removing his judgements that they which receive them be sincerely penitent and then they will not return again to the folly of their former ways of sin V. 10. Mercy and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidus fuit is frequently used for fidelity and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive sense for faithfulness and in that notion doth well agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the latter part of the verse and is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness Gen. 24 49. Isa 39.19 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace all prosperity given us by God are in effect all one also And then the meeting of these pairs mercy and truth or fidelity and by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequent in Scripture of righteousness and peace will signify the performance on Gods part proportionable to the qualification on ours where truth or fidelity is made good towards God there mercy will undoubtedly be had from him where righteousness on our part there peace on Gods i. e. all the felicity and prosperity imaginable This rendring of the place is most agreeable to the matter here in hand the confidence that God will pardon their sins which unfeignedly return to him v. 7 8 9. And to the same purpose is that which follows v. 11. As truth or uprightness sincere reformation springs out and ascends from the earth the hearts of men the proper soil for it to grow in so shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the other notion very frequent that for mercy and to pass from one notion of a word to another is an elegance and no rarity in these writings look down from heaven as the Sun doth upon the World when it sheds its influences upon it and cherishes the germina or sprouts all productions of the earth here below And so again v. 12. to the Lords giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good indefinitely i. e. all good things is annexed our land shall give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil produxit all the sorts of fruits which the earth brings forth and by analogy with v. 11. where Truth was to sprout out of the earth must signifie that sort of fruit or productions i. e. truth or sincerity of obedience to God and so that again by way of regressus naming that first which had been last and that last which had been first is all one with v. 11. in the notion we have assigned it And once more v. 13. Righteousness in the notion of v. 10. uprightness and fidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall go or walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face i. e. the face of God mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he i. e. God shall set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way say the LXXII i. e. shall follow after where righteousness goes before having such a Prodromus or Vsher to prepare the way before him God will solemnly and in state come on in the Procession as Psal 89.14 mercy and truth are said to go before the face of God as Heralds to engage his following after The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good way i. e. set him at liberty in a prosperous condition rescue and return the captivity of them that walk uprightly before him All these but various expressions as in a Poem it is ordinary of the same thing Gods never failing to return in mercy to them that sincerely convert to him by repentance The Jewish Arab reads this last verse in another sense They that seek equity or justice shall walk before him and shall set their steps in his ways as likewise before v. 10. the people of goodness and truth have met together c. But the former sense is more probable The Eighty Sixth PSALM A Prayer of David Paraphrase The Eighty sixth Psalm was composed by David in some time of distress probably in his flight from Absolom and is a mixture of ardent prayer to God and full indisturbed relyance on him and adoration of his power and mercy 1. Bow down thine ear O Lord hear me I am poor and needy 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee 3. Be merciful to me O Lord for I cry unto thee daily 4. Rejoyce the soul of thy servant for unto thee O Lord do I lift up my soul Paraphrase 1 2 3 4. O God of all mercy that never failest to hear and answer the prayers of those that being in distress address themselves to thy throne of grace with humble obedient and devout hearts with full reliance and affiance on thee with constancy and perseverance in fervent prayer I that am qualified by my present distress and want of thy supplies to receive this mercy from thee that have been wonderfully favoured by thee and do with all reverence and yet also with confidence and importunately and constantly and ardently pour out my petitions before thee beseech thee at length that thou wilt hearken unto me rescue me out of my present distress refresh and comfort me in my affliction 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee Paraphrase 5. For it is thy property to hear and answer Prayers and most gratiously to pardon the sins of all humble suppliants and to abound to them in mercy and benignity 6. Give ear O Lord to my prayer
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
out of the hand of the wicked Paraphrase 10. O let all that pretend to love or honour or serve him fly from all pollution both of flesh and spirit all that he hath forbidden all that may any way provoke his wrath who is a God of pure eyes and cannot behold iniquity And if all their lives be laid out on this one care of approving themselves to him their time will be well spent in this service and beside the endless reward in another world they shall not fail of the evidences of his goodness and graciousness here in giving them signal preservations and deliverances from all the machinations of wicked men and in his time rest and cessation of persecutions peaceable assemblies and opportunities of serving him 11. Light is sown for the righteous and gladness for the upright in heart Paraphrase 11. For though the service of God under the Gospel have an annexation of tribulations which must be expected and chearfully supported in this life being dispensed by the divine providence for many falubrious and beneficial ends yet is there that seed and foundation of joy and abundant delight to all honest and truly pious hearts sown there that shall not fall to bring forth all comfortable and blessed effects to them even in this life by the practice of Christian vertues by the comforts and peace of conscience and that lively hope that is afforded to all faithfull obedient disciples and over and above after this life the fruition of endless bliss and glory 12. Rejoyce in the Lord ye righteous and give thanks at the remembrance of his holiness Paraphrase 12. This therefore is matter of the greatest exultation and thanksgiving and commemoration of God's infinite goodness and mercy to all truly pious men Annotations on Psal XCVII V. 2. Habitation of his throne From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared fitted confirmed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for a place seat but especially a basis whereon any thing is set from whence the LXXII had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for basis 1 King 7.27 The Chaldee here retains the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the LXXII from the notion of the verb for fitting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting right of his throne the Syriack by way of paraphrase by equity and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy throne is confirmed all which concurr to the notion of basis and foundation which is the thing which gives the rectitude first and then the stability to the chair or throne that is set on it And so that is without question the right intelligible rendring of the phrase Righteousness and judgment are the not habitation but basis of his throne i. e. his sentences decrees judicatures are all built upon righteousness and judgment as a throne is built and established on a foundation The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition state or manner V. 7. Gods That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Angels hath been formerly noted And that in this place it doth so and not as it doth afterward v. 9. and Psal 96.4 5. the Gods of the Gentiles the Idol false Gods or as here the Chaldee understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations that serve Idols is manifest not onely by the LXXII that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Angels and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense and so the Latin c. but especially by the Apostle Heb. 1.6 where speaking expresly of Christ's preeminence above Angels and bringing testimonies of it out of Scripture he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it i. e. the Scripture would introduce the first born i. e. the Messias into the world i. e. that superiour world call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come c. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let all the Angels of God worship him Which words being evidently taken from the LXXII in this place as they convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie Angels so they are a key to admit us into the full importance of this whole Psalm that it is the introducing the Messias into heaven a description of Christ's middle coming so frequently styled in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming or presence as here v. 5. of the Son of man and the kingdom of God and of heaven viz. his ascent thither and so entring on his regal power v. 1. which he was to exercise there To which therefore are annext the effects thereof on those that would not permit or allow him to reign over them destroying the obstinate rebels both Jews and Gentiles and giving all cause of rejoycing to all that received the faith and subjected themselves to his Government That this so usefull a key to this Psalm may not be wrested from us it is not amiss to take notice that some shew of probability there is that the words Heb. 1.6 may be taken from Deut. 32.43 and not from this Psalm where the LXXII reade these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the Angels of God worship him But first the Hebrew in that place hath no such words but onely these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and Syriack and Samaritan and Arabick and Vulgar Latin all with exact accord render Praise his people ye Gentiles or proclaim depredicate his people promulgate God's special favour to them for which the cause is rendred in the next words for he will avenge the bloud of his servants whereas the LXXII as our Copies now have it presents us with this great variety no less than four express Scholions for this one plain sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye heavens together with him and let all the Angels of God worship him Rejoyce ye Gentiles with his people and let all the sons of God be strong to him Of these it may be observed that as onely the first and the third pretend to be rendrings of the Hebrew and the second and fourth paraphrases or explications of their meaning in them so the false reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people hath begotten them both For having rendred that in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him they have converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens then annext the second to render an account of that let all the Angels of God worship him signifying the Angels worshipping him to be that which they meant by the heavens rejoycing together with him and so those heavens those Angels in them to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations there called to to praise or rejoyce with him In the third they have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyce ye nations which differs but lightly from
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
immarcescible joy and bliss in another world and to their posterity in the blessings of this life which he hath promised not onely to the third and fourth but to the thousandth generation Exod. 20.6 and being thus by promise obliged will be sure to perform it to all those that are carefull to observe the condition of it 19. The Lord hath prepared his throne in the heavens and his kingdom ruleth over all Paraphrase 19. This is he surely able to doe being the omnipotent God of heaven and earth sitting in heaven as a great Monarch in his throne and exercising dominion over all creatures in the world who are all most ready to obey him and doe whatsoever he will have them But most eminently this will he doe by sending his Son the Messias into the world the spring of all grace and mercy who after his birth and death shall rise and ascend and enter on his regal office in heaven subduing the whole heathen world in obedience thereto See Rev. 4.2 20. Bless the Lord ye his Angels that excell in strength that doe his commandments hearkening unto the voice of his word 21. Bless ye the Lord all ye his hosts ye ministers of his that doe his pleasure Paraphrase 20 21. A natural and proper consequent to this it is that as Rev. 4.8 at the erecting of Christ's throne all the living creatures rest not day and night saying Holy holy so the Angels of heaven meant by those living creatures those Courtiers that attend his throne and are by him indued with the greatest power of any that incompass him many Myriads of them and doe whatsoever he commands them with all the readiness and speed imaginable these glorious creatures that are witnesses and ministers of his great and wonderfull acts of mercy should for ever bless and magnify his sacred name 22. Bless the Lord all his works in all places of his dominion bless the Lord O my soul Paraphrase 22. And that all the men in every corner of the world acknowledge and bless and praise his name as being all the subjects of his kingdom as well as works of his power among whom it is most just that I that have received such mercies from him should take up my part of the Anthem make one in the quire and consort of those that sing continual praises to him Annotations on Psal CIII V. 5. Thy mouth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not agreed among interpreters The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of thy old age referring it saith Schindler to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old worn out clothes opposed to the renewing of the age which here follows But the word is used for the mouth Psal 32.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouth must be holden the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jaws According to this notion it is that the Syriack here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy desire or sensitive appetite the satisfying of which is the providing for the body all the good things it standeth in need of and so is a commodious paraphrase for filling the mouth the organ of conveying nourishment to the body Aben Ezra and Kimchi that refer this Psalm to David's recovery from sickness give this farther account of the phrase because in sickness the soul refuseth meat Job 33.20 and the Physician restreins from full feeding and prescribes things that are nauseous In which respects the blessing of health is fitly described by the contrary Abu Walid recites two interpretations 1. that of our translators 2. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ornament that multiplieth thy adorning with good i. e. that abundantly adorneth thee with good Aben Ezra approves the notion of ornament but applies it to the soul the ornament of the body i. e. who satisfieth thy soul with good And an Hebrew Arabick Glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body Ibid. Thy youth is renewed like the Eagles Of the Eagle S. Augustin affirms that the beak grows out so long that it hinders her taking her food and so would endanger her life but that she breaks it off upon a stone and of this he interprets the renewing her youth here But S. Hierome on Isa 40.30 more fitly expounds it of the changing of feathers Of all birds it is known that they have yearly their moulting times when they shed their old and are afresh furnished with a new stock of feathers This is most observable of Hawks and Vultures and especially of Eagles which when they are near an hundred years old cast their feathers and become bald and like young ones and then new feathers sprout forth From this shedding their plumes they seem to have borrowed their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decidit defluxit to fall or shed To their bareness or baldness the Prophet Micah refers c. 1.16 inlarge thy baldness as the Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Eagle whose feathers shed And to the coming again of their feathers Isaiah relates c. 40.30 they that wait on the Lord shall renew their strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eagles they shall send up their feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall sprout out their feathers say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall send out their wings but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be renewed to their youth just as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy youth shall be renewed as an Eagle which therefore in all reason must refer to the new or young feathers which the old Eagle yearly sprouts out Aquila longam aetatem ducit dum vetustis plumis fatiscentibus novâ pennarum successione juvenescit The Eagle is very long-lived whilst the old plumes falling off she grows young again with a new succession of feathers saith S. Ambrose Serm. 54. So the Jewish Arab reads So that thy youth is renewed like the feathers of Eagles V. 7. His acts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate to design to study to attempt to doe any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here annext to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way by these to signifie the nature and ways of God or his dispensations toward men The place here evidently refers to Exod. 33. There Moses petitions God shew me thy way that I may know thee v. 13. and I beseech thee shew me thy glory v. 18. by his way and glory meaning his nature and his ways of dealing with men that they might discern what to conceive of him and expect from him And he said I will make all my goodness pass before thee and I will proclaim the name of the Lord v. 19. by which his nature is signified and what that name is is set down by enumeration of his attributes c. 34.6 The Lord the
that is wisedom and to depart from evil is understanding that by way of eminence the most excellent wisedom and understanding The Jewish Arab reads The first thing that wisedom gives in command is the fear of the Lord and a goodness of understanding is to all that doe that The Hundred and Twelfth PSALM Praise ye the Lord. The hundred and twelfth Psalm is a description of the present employments and felicities of the truly pious wan such as do much tend to the honour and praise of God who is so exceeding gracious unto all his servants that there cannot be a greater freedom and bliss than to be in the number of them And therefore the Psalm which describes this is by the Hebrews intituled Hallelujah though there be no other express praising of God in it It is composed like the former the several short metres beginning with the letters of the Hebrew Alphabet 1. BLessed is the man that feareth the Lord that delighteth greatly in his commandments Paraphrase 1. There is no true felicity but that which consists in a most carefull performance of all the commandments of God strictly abstaining from all that may displease him and chearfully practising all that he requires of us And indeed there is no such security of all true durable delight and pleasure as this the present gratefulness and the succeeding comforts of such practices to any truly vertuous mind are a continual feast of all others the most exceeding and all other pleasures in respect of this are nothing worth 2. His seed shall be mighty upon the earth the generation of the upright shall be blessed Paraphrase 2. And as this is the most pleasurable so is it the most thriving skilfull method to bring all greatness and flourishing upon any family to advance and inrich the posterity For as long as God hath the disposing of the good things of this world honour and wealth c. 't is unreasonable to imagine that any subtleties or policies projects or ambitions of ours which have impiety in them and thereby forfeit all title to God's benedictions shall be near so successfull toward our present worldly interests as a strict piety and constant adherence to the ways of God 3. Wealth and riches shall be in his house and his righteousness endureth for ever Paraphrase 3. The promise of the greatest abundance and confluence of earthly felicities being by God intailed on the persons and families of such men as well as the eternal rewards in another world See 1 Tim. 4.8 4. Unto the upright there ariseth light in the darkness he is gracious and full of compassion and righteous 5. A good man sheweth favour and lendeth he will guide his affairs with discretion 6. Surely he shall not be moved for ever the righteous shall be in everlasting remembrance Paraphrase 4 5 6. And if any affliction at any time befall such as the promises of felicities in this world are always to be taken with the exception of the cross some mixtures of afflictions for gracious and wise ends the punishing our sins here that they be not punisht hereafter the curing our spiritual maladies and exercising our graces yet are there such allays joyned with it such strengths to support and such seasonable and oft unexpected issues and deliverances out of it that this cannot be lookt on otherwise than as a special work of his mercifull providence toward them And which is oft to be observed this supply from God of allays and comforts in affliction together with timely deliverances out of it shall certainly be performed unto good men not onely because 't is promised them and therefore shall not fail them but also because 't is made over to them from God's special providence as a reward most fitly apportioned to several graces in them as 1. to their charity and bounty and compassion to others giving and lending to all that are in distress God hath promised such by way of proportionable reward that they shall receive mercy as the wages of their mercifulness and not onely in another world but in this they shall be blessed on earth Psal 37.25 So 2. to discreet moderation and temper both of their words and actions Good men if they be throughly sincerely such are meek and not apt to be impatient in words or deeds and so they contribute much to the allaying of their afflictions and softening their persecutors both which ragefull and impatient behaviour is wont to exasperate And then 't is over and above a reward of their patience and meekness and discretion which God hath allotted them to temper and sweeten and timely to remove their sufferings who bear them so well at least to afford them strength to make them very supportable By these means whatever misadventures they may for a time meet with here God will assuredly provide for them yea and for their posterity if they go on constantly in their steps he will give them stability in the prosperities of this life and because a good name after death is as great a blessing as wealth or honour in this life that proportion shall be secured to them also their memory shall be fresh and flourishing among all posterities when their bodies are rotten in their graves and by their example they shall benefit many when by their actions they can no longer oblige them 7. He shall not be afraid of evil tidings his heart is fixt trusting in the Lord. 8. His heart is established he shall not be afraid untill he see his desire upon his enemies Paraphrase 7 8. Another special privilege there is that belongs to every pious man His adherence to God and dependence on him is an amulet against all worldly fears or apprehensions when the news of danger or misery the one imminent the other already present assaults him it is not able to disquiet or disturb him The reason is he hath resigned his whole being into God's wisest disposal and is assuredly perswaded that his divine choices are to be preferred that what he sends or permits to fall is fitter for his turn than any thing else that he could chuse for himself and consequently that if God sees it not good for him he will avert it before it come or remove it speedily and by this one assurance he is compleatly fortified not onely for a patient but chearfull entertainment of all that is or shall come remains unmoved and well pleased with God's present dispensations whatsoever they are and so constantly continues till the same hand that sent them give him release and deliverance out of them which in God's good time shall be done also 9. He hath dispersed he hath given to the poor his righteousness endureth for ever his horn shall be exalted with honour Paraphrase 9. As for his charity and constant liberality to the poor which is a special piece of piety and interpreted by God as if it were done to himself it never goes unrewarded One crown is reserved
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
hereafter 11. Quicken me O Lord for thy names sake for thy righteousness sake bring my soul out of trouble 12. And of thy mercy cut off mine enemies and destroy all them that afflict my soul for I am thy servant Paraphrase 11 12. And thus O Lord I trust thou wilt answer my requests restoring to me that chearfull and comfortable state of which these my sad distractions have deprived me Two ingagements thou hast to this the honour of thy Name which is concerned in thy protecting thy servants and suppliants and thine own gracious and mercifull disposition which inclines thee to relieve and assist those that most stand in need of it And the same goodness of thine and mercy to me as to one who am resolved for ever to continue thy constant servant doth oblige thee to take my part against these my malicious adversaries and accordingly thy power will certainly interpose and magnifie it self in their utter excision and destruction Annotations on Psal CXLIII V. 1. And in thy righteousness The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy righteousness without any Copula and neither the Chaldee nor LXXII think fit to supply it And this seems to be the truer rendring For taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the notion frequently exemplified of mercy or favour 't is an act of that in God viz. of divine mercy and grace to answer in faithfulness i. e. to perform his promise for the promise of God being free but yet conditional and so not due by any tenure or claim but that of his promise to be performed to any and not so also to any but him that performs the condition and our sins and frailties being such that we stand in need not onely of God's grace but also his mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his moderation of strict right v. 2. his grace to qualifie us for a due performance of that condition and his mercy to make us capable of being accepted in the number of those who have performed the condition it follows that it must be an act of God's meer mercy and goodness to perform to any man that which he hath promised to his faithfull servants and so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's righteousness or mercy that he answers the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy i. e. God's truth or faithfulness And this is most fully exprest by reading in thy righteousness without any copula or form of conjoyning it to faithfulness V. 3. Long dead What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not clear The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dead of the age the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever The Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that lie along see Psal 88.5 in or of that age What they mean by that style may perhaps be guest by other parts of their dialect The grave or sepulchre they usually style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the age as we ordinarily style it our long home So Isa 14.18 where from the Hebrew we render all of them lie in glory every one in his house the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house of his age and this from the description of death Eccl. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the house of his age which the Chaldee there render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the house of his sepulchre To this belongs the phrase Tob. 3.6 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal place for the grave just answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the age for which the Hebrew of Paulus Fagius's edition for Munster's leaves it out hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house appointed for every one living So Ezek. 26.20 I will bring thee down with them that descend unto the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the age And the ground of the phrase is there exprest I will place thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infernal land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the solitudes from the age i. e. in those infernal vast recesses whither from the beginning of the world all men have descended and there remained in condition of desolation though the number of them that are there be never so great In proportion to which dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be literally rendred as the dead of the age by the age meaning the place or state of the dead hades or scheol but according to sense as the dead in the grave the very same which Psal 88.5 is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that lie in the grave V. 9. I flee unto thee to hide me So we paraphrastically render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fled to thee as to a refuge The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word have I set up for my redeemer The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide and so in Piel as here it is Psal 32.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not hid Psal 44.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath covered me and 69.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath covered my face Accordingly the Interâ—â—ear render it ad te abscondi me to thee have I hid me The learned Val. Schindler supposes an Ellipsis thus to be supplied tibi revelavi quod homines celavi I have revealed to thee what I have concealed from men so Kimchi to thee alone have I cried or made my petition in secret viz. not revealing his case to men as not hoping in them for help And if this notion for hiding must be reteined as 't is in all other places wherein 't is used in the Bible and so generally and constantly rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like then the rendring must be to or at thee I have hid my self as those things which we are afraid to lose we hide in a sure place and thus it is all one with depositing in God's hands So the Jewish Arab With thee have I sought to be hid or for an hiding place or refuge So Abu Walid To thee have I fled for refuge and with thee sought for an hiding place making it contrary to Isa 57.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders quia à me discooperuisti ascendisti and our English thou hast discovered thy self to another than me and art gone up But 't is not unusual with Hebrew words to enlarge their significations and so it is reasonable to believe though it cannot be demonstrated from any other place of the Bible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide may in Piel signifie to fly unto as a refuge because such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuges are either really or metaphorically hiding places And then the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fled will be a literal rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latin confugi V. 10. Land of uprightness
people whose God is the Lord. Paraphrase 15. This were a very happy condition indeed and this and all other happiness of what sort soever is the sure and constant portion of those that perform faithfull obedience unto God and depend on him onely for the acquiring it Annotations on Psal CXLIV V. 3. What is man By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man as all or any of mankind may be understood in the condition of frail mortal miserable and unworthy creatures so the Psalmist himself David and the son of David the Messias is especially to be understood in this place The occasion of the Psalm is by the title in the LXXII and Latin and Arabick not improbaly noted to be the combat with Goliah And for the setting out the wonderfull mercy of God to him in that 't was very considerable that he was but a young stripling the youngest and most inconsiderable of all the sons of Jesse who also was but an ordinary man And accordingly Psal 8. which hath probably been resolved to be composed on this occasion of Goliah of Gath the same consideration hath a principal place v. 4. What is man that thou art mindfull of him and the son of man that thou visitest him there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak man and son of mortal ordinary man as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which accordance as it is some argument to confirm that as this Psalm to have been composed on that occasion so it will apply these words in their more eminent prophetick mystical sense to Christ our Saviour in his state of humiliation wherein yet by the power of his Divine nature he did so many wonderfull works by virtue of the Apostle's testimony Heb. 2.6 where he cites those words from Psal 8.4 exactly parallel to these and applies them particularly to Christ V. 8. Mouth speaketh vanity In this verse somewhat more seems to be exprest than is ordinarily observed in it The Chaldee interprets it of false oaths and wicked laws and the most obvious sense is followed by the rest of the interpreters vain or lying speeches and wicked works or actions and thus it may fitly enough be adapted as the motive to God to destroy them But if we consider 1. that the prayer is against David's enemies the Philistims and those by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the stranger the title that ordinarily belongs to Idolaters and 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and falshood frequently signifie the false Idol gods and 3. that their mouth speaking fitly signifies profession either of a true or false God and 4. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their right hand may poetically signifie him or them on whom they depend as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their patrons or auxiliaries as when it is said the Lord at my right hand Psal 110.5 and many the like the meaning is he assists and takes my part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right hand of falshood be a vain gainless helper that fails all that depend on him on these considerations it will not be unreasonable thus to interpret the whole verse of these idolatrous Philistims whose gods cannot stand them in any stead against the one true God of heaven to whom David makes his address and that this is the fuller importance of it and that as a motive fit here to be used in a prayer to God to incline him to own his suppliants against such kind of enemies as these V. 12. Corner-stones From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angle or corner two formations there are in these 12 and 13. verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are to be distinguisht by the matter of the context For as in a building there are either the exteriour or interiour parts and corners so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outer corners are the stones in the corners of the building angular pillars saith Castellio which are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hewen and squared and carved and so for the beauty of them in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palace especially are fit to express the daughters of a prosperous family in whom beauty is much valued But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner parts or corners of the building are the repositories places on purpose for keeping of store and provisions such are cellars larders and the like which the LXXII rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin promptuaria repositories for all kind of provisions and not so fitly garners or granaries which are proper to corn or grain The former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautified either by way of paraphrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved or polished they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned about or as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or splendour and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautifull Of the latter when 't is here said that being full they bring forth or yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is interpreted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this to that not by mistake probably of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conceive but as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is for a word of a large signification to signifie any thing to which the matter spoken of shall determin it and so sure the Chaldee doe which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from year to year particularly any kind of food or victuals and so by this phrase from this to that meaning from this sort to that sort as Aben Ezra and Kimchi understand it i. e. somewhat of all sorts to express the greatest plenty of all commodities for daily use or provisions The Jewish Arab renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measures V. 14. Strong to labour From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry on shoulders as a porter doth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not so much to signifie their patience of weight as the Chaldee interpret it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patient of burthen and strong-backt for carriage or service saith Abu Walid and so the Jewish Arab our oxen carrying forth good for oxen were not then wont to be so imployed to bear burthens on their backs or shoulders though now adays the Turcomen and such like moving people use to carry their tents and other utensils on cows backs but more probably to note the weight of flesh they carry about with them which therefore the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin crassae thick or fat the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong for so those are that are most fleshy and so onustus is wont to be used for rich or one that is in all plenty and so not for
God will make use of such imploy and assist and prosper them wonderfully in executing his judgments on sinfull people when the measure of their iniquities is filled up and God's decree gone out against them as it was against the seven nations whose lands the Israelites took destroyed their Kings put some of them in gyves as Adonibezek Jud. 1.7 and eradicated the whole people And thus in a mystical sense hath the faith of Christ been assisted by God and prospered and propagated wonderfully till it subdued the greatest Princes and Empire of the world to the sceptre of Christ And this certainly is a glorious prerogative of the people and beloved of God for which they are obliged for ever to magnifie him and sing perpetual Hallelujahs to him The Hundred and Fiftieth PSALM Praise ye the Lord. The last Psalm is a solemn exhortation to all men in the world to make use of all melodious Instruments and Voices to celebrate the praises of God's power and majesty The title of it was according to the matter Hallelujah 1. PRaise God in his sanctuary praise him in the firmament of his power Paraphrase 1. O let us praise and magnifie the God of heaven that dwelleth so high in power and glory above us poor creatures on this earth and yet is pleased to exhibit and presentiate himself to us to hear and answer our prayers and accept and reward our praises in the place of the publick assembly O let us be sure constantly to meet him there and render him our humblest Eucharistical acknowledgments for all his mercies those especially vouchsafed to us in Christ 2. Praise him for his mighty acts praise him according to his excellent greatness Paraphrase 2. He hath shewed forth wonderfull acts of power toward us not once or twice but frequently reiterated his miracles of mercy O let our acknowledgments indeavour to bear some proportion with them in the ardency and frequency of our services 3. Praise him with the sound of the trumpet praise him with the psaltery and harp 4. Praise him with the timbrel and dance praise him with stringed instruments and organs 5. Praise him upon the loud cymbals praise him upon the high-sounding cymbals Paraphrase 3 4 5. All the instruments of Musick that are at any time used to express the greatest ovations to attend the noblest triumphs or festivities the trumpet the psaltery or decachord the harp the timbrel the cymbals that have the loudest sounds and are fittest for exultation and withall the attendants of musick dancings such as are customary in seasons of rejoycing Jud. 21.21 Exod. 15.20 are all very proper expressions of that thanksgiving which we owe unto God and of the delight we take in paying him that tribute There being no subject so fit for our devoutest and most vigorous affections to pour out themselves upon as this of the glorious excellencies and gracious acts of the divine power and goodness toward us 6. Let every thing that hath breath praise the Lord. Praise ye the Lord. Paraphrase 6. Let this therefore be part of the daily constant offices of the Church of God to sing Hosannahs and Hallelujahs Psalms and Hymns to him to frequent the blessed Eucharist the cup of blessing and rejoycing And let him be thought unworthy to live to injoy the breath of life or any of the graces of God's spirit which doth not chearfully exercise himself in this part of devotion as ready to acknowledge the receipt of mercies from God as to solicit them HALLELVJAH Annotations on Psal CL. V. 1. Firmament of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion which by the LXXII is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament in respect of the firmness stability and compactedness of that vast body so distended and beaten out as it were by God after the manner of a plate of gold or any other metal is known to comprehend both the regions of the air and all the celestial orbs all that is above and surrounds the earth Here it is taken as Gen. 1.14 for the superiour part of this Expansion that which we call the heavens which being the place of God's special residence is called the expansion or firmament of his power the throne where this powerfull God of heaven dwells But then as the sanctuary or place of God's appointed solemn worship here below is by the Apostle Heb. 9.23 24. styled the figure and pattern or copy of heaven and God pleased in a singular manner to presentiate and exhibit himself there so the sanctuary in this verse exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy or holiness but by the Chaldee exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of his sanctuary is poetically set down by this style which belongs to heaven it self as the Church of God in the New Testament is oft styled the kingdom of heaven So Aben Ezra renders the firmament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark and saith the Psalm is an exhortation to the Levites to praise God who upon these ten sorts of instruments were wont to play in the Temple and accordingly all of them are distinctly reckoned up V. 3. With the sound of the trumpet The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly signifying a trumpet and so interpreted by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly varied from the Hebrew is yet rendred by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which the Latin cornu is but little removed an horn but this not to inject any suspicion that any other instrument is here meant but onely to refer to the ancient custom of making their trumpets of that matter the horns of beasts bored or made hollow agreeable to which is the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet and the Latin buccina hath some affinity to that from the common Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or make hollow The use of trumpets in war to celebrate a victory and not onely so but to excite their souldiers and encourage them to fight is most known and allowed by the usage of all nations to have that propriety in it and so might not unfitly be derived from the camp to the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or warfare God's service in the Temple both to celebrate their thanksgivings with this solemnity of greatest joy and transportation and also to quicken to stir up affections in the performance of such sacred Offices The first mention we find of it in Scripture is in consort with thunder from heaven Exod. 19.16 to solemnize and signifie the presence of God on Sinai and to raise a reverence in the people and withall to assemble them thither And that use of it for the calling assemblies as it is taken from the military custom of assembling all to battel unanimously by this sound so is it of God's own appointment Numb 10.2 and to that use I suppose are the trumpets designed which
a double signification for as it excludes merit so it excludes reward the effect as well as the cause As it excludes merit so it is best rendred without cause and if a kindness be thus done without cause then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratuito out of mere mercy or favour if any ill turn then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly which two though they be as contrary as injustice and excessive mercy yet among the Hellenists one is frequently taken for the other see Psal 35.19 and Jo. 15.25 they hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not out of mere favour but without any justice or desert As it excludes the effect or success and so the reward of the action that which the actour hath in his prospect so 't is most properly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustra in vain without effect And then the question is whether of these notions belongs to it The Syriack seems to take it in the former sense rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudulently or perversly or maliciously and in this sense the Hebrew writers give various interpretations of it which because I cannot approve any of them I recite not For the Chaldee and Latin agree on the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustra in vain and to that the context well accords for having exhorted not to yield to the tempers whatsoever the pretended advantages or baits are he deters them v. 16. by the great guilt of blood they shall incur by consenting and farther v. 18. by the danger that from this will divolve on their own lives which being great and visible evils and as such represented to them this similitude taken from birds is very pertinent which when the net is spread and baited for them if they see the net will fly away and never be circumvented by the bait and then all the fowlers arts are in vain and so are the tempers fair promises ineffectual any prudent man that sees what mischief the yielding will bring upon him will be sure to fly from them In the last place the Septuagint's rendring will deserve to be considered who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for not unjustly the nets are spread for the winged creatures where it will be hard either to give any account of the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not when v. 11. the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by them duly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly the direct contradictory to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unjustly here or of the sense or pertinency of the place if it be so understood Neither is it imaginable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposititious crept in through errour of Transcribers both because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows cannot be fit to begin a sentence and because all Copies agree in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because the Fathers in their citations generally reade it thus witness two for all first S. Barnabas in his Epistle § iv and 2. S. Cyril of Alexandria on John i. 11 The one thing that seems probable here is that the words were designed by the LXXII by way of interrogation the more strongly to affirm and assevere as our English doth by surely and then as it is ordinary with the Hellenists to use one signification of the Hebrew when it is equivocal for another so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain the rendring will be clear For are not the nets spread in vain for winged creatures understanding and strongly intimating that undoubtedly they are That the Fathers which thus recite their words thus reade them I am not able to affirm But this is manifest that they draw the very same conclusion from the verse though perhaps another way viz. that God having shew'd men the way of truth and given them means to make use of it may justly destroy them if they shall go on in deeds of darkness and that herein men are authours to themselves of all their sufferings To this sense are the foremention'd places in S. Barnabas and S. Cyril In the Epistle of S. Barnabas it is thus introduced and made use of We have not the Greek but the Latin lies thus Supergratulari ergo debemus domino quia praeterita nobis ostendit sapientes fecit de futuris non sumus sine intellectu dicit autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc dicit quia juste peribit homo habens viam veriratis scientiam se à via tenebrosa non continet adhuc We ought to be extremely thankefull to the Lord because he hath both shewed us what is past and made us wise and concerning things to come we are not without understanding whereto having added this Proverb he presently gives this gloss of it This he saith because the man shall justly perish who hath the luminous way the knowledge of the truth yet doth not contein himself from the dark way And so S. Cyril upon those words of S. John This is condemnation that light came into the world c. where he renders the cause of this their condemnation from this verse in the Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he they who when they may be illuminated had rather remain in darkness how shall they not be deemed to determin mischief to themselves and to be volunteers in suffering what they might avoid if they had pass'd right judgment of things and prefer'd light before the contrary and that which is better before the worse adding that God hath left them free will inclining this or that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their own bendings that so they might be capable of praise and punishment for good or ill doing according to that of Isa 1. If ye be willing and obedient ye shall eat the good things of the earth c. by all which it is manifest that he thus understood and appeal'd to this Proverb as a testimony that light might be made use of to repell and avoid temptations and that the justice of our condemnation proceeded from our neglecting to make use of it and so that the power given to men by God together with light or knowledge of duty as the wing join'd to the eye were sufficient if made use of to secure men against snares though they were never so cunningly baited which as it is the very importance of this verse which I have pitcht on so can it with no propriety agree to the words cited from the LXXII unless they be read interrogatively and being so read they are most commodious to bear all the stress that he lays upon them and to found that great piece of christian divinity that they to whom God hath revealed his will are by the conjunction of his grace to his word enabled to resist temptations have means afforded them to get out of snares the 〈◊〉
wilder men and if this Raven sent out of the Ark the place of God's rest in Heaven thus long hovering over this Earth of ours going to and fro only on this errand to see whether the waters be dried up from off the Earth whether the Deluge of sin be abated may not yet be allowed some rest for the soal of her foot if at the heels of that the Dove-like Spirit moving once more upon the Waters may not find one Olive-leaf among us to carry back in token that we are content to hear of Peace to be friends with God if having Moses and so many Prophets the rod of the one so long on our shoulders and the Thunder of the other in our ears we cannot yet be brought this day to hear this voice this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this clamorous importunate voice Repent or perish irreversibly I must then divert with that other Prophet with an O altar altar hear the word of the Lord because Jeroboam's heart was harder than that with an O earth earth earth with a Hear O heaven and hearken O earth flie to the deafest creatures in the world because I can have no better Auditors In this case Preaching is the most uncharitable thing apt only to improve our ruine like breath when it meets with fire only to increase our flames there is nothing left tolerably seasonable but our Prayers that our hearts being the only whole Creatures in the Kingdom may at last be broken also that by his powerful controlling convincing Spirit the proud Atheistical spirit that reigns among us may at last be humbled to the dust that in the ruine of the Kingdom of Satan his pride his sorceries his rebellions may be erected the humble heavenly Kingdom of our Christ that meekness that lowliness that purity that mercifulness that peaceableness that power of the Gospel-spirit that we may be a Nation of Christians first and then of Saints that having taken up the close of the Angels Anthem Good will towards men we may pass through peace on earth and ascend to that Glory to God on high and with all that Celestial Quire ascribe to him the Glory the Honour the Power the Praise c. God is the God of Bethel The V. SERMON GEN. 31. beginning of ver 13. I am the God of Bethel THE story of God's appearing to Jacob at Luz Gen. 28. is so known a passage so remarkable even to children by that memorative topick the Ladder and the Angels that I shall not need assist your memories but only tell you that that passage at large that vision and the consequents of it from the 12 ver of the 28. to the end of the Chap. is the particular foundation of the words of this Text and the rise which I am obliged to take in the handling of them That hard pillow which the benighted Jacob had chosen for himself in Luz and became so memorable to him by the vision afforded him there he anointed and christned as it were named it anew on that occasion into Bethel the house or residence of God consecrated it into a Temple solemnized that Consecration endow'd that Temple with a vow and resolution of all the Minchahs and Nedabahs acts of obedience and free-will-offerings duty and piety imaginable and the whole business was so pleasurable and acceptable to God God's appearing to him and his returns to God that in the words of my Text twenty years after that passage God puts him in mind of what there pass'd and desires to be no otherwise acknowledg'd by him than as he there appeared and revealed himself I am the God of Bethel c. For the clear understanding of which it will be necessary to recollect the chief remarkable passages that are recorded in that story and seem to be principally refer'd to here and then I shall be able to give you the survey and the full dimensions of Bethel the adequate importance of this Text. And the passages are more generally but three 1. God's signal promises of mercy and bounty to Jacob emblematically resembled by the Ladder from Earth to Heaven God standing on the top of that and the Angels busie on their attendance ascending and descending on it and then in plain words the embleme interpreted the hieroglyphick explained v. 13 14 15. I am the Lord God of Abraham thy father and the God of Isaac the land whereon thou liest to thee will I give it c. And thy seed shall be as the dust of the earth c. And behold there is the signal Promise I told you of that belongs to every Pilgrim Patriarch every toss'd itinerant servant and favourite of Heaven that carries the simplicity and piety of Jacob along with him though he be for the present in that other title of his the poor Syrian ready to perish behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of The second passage is Jacob's consecrating of this place of God's appearance anointing the Pillar and naming it Bethel in the 18 and 19. verses The third and last is Jacob's vow unto God on condition of that his blessing him ver 20. And Jacob vowed a vow saying If God will be with me and will keep me in this way that I go and will give me bread to eat and raiment to put on so that I come to my Father's house in peace then shall the Lord be my God and this stone which I have set for a pillar shall be God's house and of all that thou shalt give me I will surely give the tenth unto thee These are the three principal passages in that story and in relation to each of these I am now obliged to handle the words and consequently to divide them not into parts but considerations and so look on them as they stand First in relation to God's promise there made and so first God is the God of Bethel Secondly in relation to this dreadful this consecrated Place as Bethel signifies the residence the house of God and so secondly God is the God of Bethel Thirdly in relation to Jacob's vow there made and so thirdly and especially and most eminently God is the God of Bethel as it follows in the verse I am the God of Bethel where thou anointed'st a pillar and vowed'st a vow unto me I begin first with the first of these The relation of the words to God's appearing and making promise to Jacob so Ego Deus Bethelis God is the God of Bethel And in that first view you will have tender of three severals I will give you them as they rise 1. That God takes a great deal of delight in making and recounting of promises made to his Children the free omnipotent Donour of all the treasures of the world is better pleased to behold himself our Debtor than our Prince
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
more We say therefore that we believe the forgiveness of sins and 't is a blessed confidence that all the treasures in the World cannot equal But do our selves keep equipage and hand in hand accompany this profession Let me Catechize you a while You believe the forgiveness of sins but I hope not absolutely that the sufferings of Christ shall effectually clear every mans score at the day of Judgment well then it must be meant only of those that by repentance and faith are grafted into Christ and shall appear at that great Marriage in a wedding garment which shall be acknowledged the livery and colours of the Lamb. But do our lives ever stand to this explication and restriction of the Article Do they ever expect this beloved remission by performing the condition of repentance Do we ever go about to make our selves capable of receiving this mercy conditionally offer'd us Nay do we not by our wilful stupidity and pertinacious continuing in sin nullify in respect of us all that satisfaction of Christ and utterly abandon those means which must bring home this remission to us The truth is our Faith runs only on general terms we are willing to lay all our sins on Christs shoulders and perswade our selves somewhat slightly and coldly that he will bear them in the root and in the fruit in the bullion and in the coyn in the gross and in the retail i. e. both our original and our actual transgressions but we never take any course to rest satisfied that we in particular shall participate of this happiness This requires the humiliation of the whole man the spirit of bondage for a while afterwards a second purity and virginity of the Soul recovered by repentance and then a soberly grounded faith and confidence and an expressing of it by our own forgiving of others And till this piece of our Creed be thus explained and interpreted in our conversation we remain but confident Atheists not able to perswade any body that hears us that indeed we believe what we profess Sixthly and lastly The resurrection of the body and its consequent everlasting life is the close of our Faith and end and prop and encouragement and consummation of our hope and yet we take most pains of all to prove our selves Infidels in this our whole carriage both in the choice and observance of our Religion shew that we do not depend on it that we put no confidence in the Resurrection If we went on this assurance we should contemn any worldly encouragement and make the same thing both the object and end of our service We should scorn to take notice of so poor a thing as profit or convenience is in a matter of so high importance knowing and expecting that our reward shall be great in Heaven This one thought of a Resurrection and an infinite reward of any faithful undertaking of ours would make us disdain and almost be afraid of any temporal recompence for our worship of God for fear it should by paying us before-hand deprive us of that everlasting one We should catch and be ambitious of that expression of devotion which were most painful and least profitable as to worldly advantage and yet we in the stupidity of Atheistical hearts are so improvidently covetous so hasty and impatient in our Religion that unless some present gain allure and draw us we have no manner of life or spirit or alacrity to this as we count it unprofitable service of God The least incumbrance in the world will fright us from the greatest forwardness and nimbleness and activity in Religion and the least appearance of promotion or other like encouragement will produce and raise in us these affections and expressions of zeal which the expectation of the resurrection could never work in us Our religion is somewhat like that of the Samaritans before Christs time either Jews or Heathens according as their King Antiochus would have them after Christs time were perpetually either Jews or Christians according as the Romans their new Lords and Masters either threatned or granted priviledge to the Jews If there were any thing to be gotten by the profession they would be as solemn Christians as any So when the Goths and Vandals over-run Italy and whether upon good affection or compulsion from God I know not spared them that fled to the Basilica in Rome the place where the Christians exercised then I say they which formerly persecuted the Christians now bore them Company very friendly to their Churches and to save their lives fled to the Temple for a refuge which before they abomin'd and made use of Christianity for their safe-guard which they would not own for their religion and hurried to that Sanctuary for their lives which they would not visit for their Souls The condition of our Religion is like that which is upbraided to Ephraim Hos x. 11 Ephraim is like an Heifer that loveth to tread out the Corn. 'T was prohibited by the Law to muzzle the Ox or Heifer that treadeth out the Corn 't was allowed them to feed as long as they did the work and that made Ephraim love the toil so well because that at the very time he performed the labour he enjoy'd the fruit of it had as we say his wages in his hand had some present emolument that would ingratiate his work to him was not left to such a tedious expectation to so long a date as to wait for his reward till the Resurrection those were too hard terms for him he could not endure to be ty'd so long up to the empty rack or feed upon the bit And thus hasty are we in the exacting of our reward for our service of God we will never set our hands to it unless we may make our conditions we are resolved not to be such Fools as to serve God for nought to spend the quickest of our spirits in a sowre crabbed profession and expect our thanks at Dooms-day This plainly demonstrates that however our theory be possest our practice places no trust no confidence no assurance in that part of our Creed the resurrection Again 't was an excellent argument to perswade doubtful Christians in the youth and non-age of the Church of the certainty of the Resurrection that religious men and those whom undoubtedly God loved were full of sufferings in this World and lived and died many of them without any expression of Gods favour to them which made them certainly to conclude that no doubt God hath some other course to exhibit himself in the riches of his mercy to them and seeing there was no hope but in another World Verily there should be a reward for the righteous doubtless there is a God that judgeth the Earth and by this argument we may try our selves for the sincerity of our Faith in this business If we can be patient to endure afflictions here and not complain or grumble for a respite and deliverance but keep all our hopes to be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 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
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
confess and extoll thy acts of providence and divine dispensation wherein thou hast most graciously exhibited thy self to us and from time to time continued to oblige us and so wilt continue for ever Annotations on Psal CXVIII V. 12. Quenched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be extinguisht or go out is regularly interpreted quenched is yet by the ancient interpreters far otherwise rendred The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were on fire the Arabick inflamed and the Latin exarserunt they burnt or flamed which makes it probable that as many other words in the Hebrew language are used in contrary senses see Mr. Pocock in his Miscellany notes cap. 2. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in other places passively to be consumed or extinguisht may signifie here as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flame or in an active sense as in Arabick 'tis used violently to break in or set upon as in war or contention when men violently rush one on another So R. Solomon on the place notes the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sudden leaping used therefore of fire and water for their sudden leaping out of their place and then applied to fire it will be flaming And thus it best agrees with that which follows as fire among the thorns for 't is certain that flames violently and thus it best connects with the antecedents the other example of their coming about him like bees with which 't is joyned without any note of disjuction This I say because all the ancient interpreters except the Syriack agree in this rendring and the Syriack reteining the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted to the same sense that shall appear to belong to the Hebrew and by the addition of the copulative and doth rather incline to this sense They came about me like bees and they If this be not it then the meaning of those interpreters must be supposed to be that as the fire among thorns is soon extinguisht by the consumption of the thorns so for the time that it burns it flames extremely and so the similitude of his enemies is supposed to hold in the burning as well as the extinction and so 't is observed of the bees that they dye or lose all vigor when they sting animasque in vulnere ponunt and then still this divolves to the same effect or purpose But for the notation of the word it self that 't is here used in the sense of flaming and not being extinguished one farther argument may be drawn from the whole contexture specially from the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows both thrice repeated in the same manner v. 10 11 12. thus All nations compassed me about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore so saith the Chaldee and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies I will destroy them That the words are to be rendred by supply of an ellipsis from v. 9. I will trust in the name of the Lord rather than by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in construction before in the name of the Lord and so rendring it for in the former and but in this verse we are taught by the Chaldee who thus render that verse All people compassed me about I trusted in the name of the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I shall cut them off And so again v. 11. They compassed me about they compassed me about In the name of the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I trusted therefore I shall cut them off And then in all reason so it must be here v. 12. In the name of the Lord I trusted therefore I shall destroy them And if so it be then the former part of the verse if it go on in the same scheme with the former two verses must most probably set down the enemies besieging and assaults onely leaving their destruction to the last words of the verse as in the two former it was and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie they were inflamed or burnt as the fire among the thorns or else it will not belong to that sense The other rendring is prest with diverse but especially with this inconvenience that after he hath said they are quenched or extinct he is supposed to add that he will destroy them which cannot in propriety belong to those that are extinct i. e. destroyed already And whereas our English endeavours to help that by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in this verse whereas it was rendred but v. 10. and 11. first there is no appearance of reason for that change but to answer this objection to facilitate this rendring of which the principal doubt is and secondly it doth not perform what it pretends to for it cannot be any reason so for notes of their being extinct already that he will or hath confidence that he shall destroy them If therefore the notion of quenching be still reteined it must be by taking the praeter tense in signification of the future thus they compassed me like bees they shall be extinct So the Jewish Arab takes it If or though they compass c. certainly they shall be extinguished making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle of asseveration as Abu Walid notes V. 13. That I might fall The full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best exprest gerundially ad cadendum to falling not onely to express their desire who thus prest and thrust at him that he might fall for that is supposed in the violence of their impulsion exprest by repetition of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast by thrusting thrust me but to signifie the event or success of it that I was falling or ready to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the infinitive mood gerundially and so the Chaldee and the Syriack and so the Jewish Arab It is a long while that thou hast driven or thrust me to falling And this expresses the greatness and seasonableness of the deliverance that when he was falling God helped him V. 16. Is exalted For the passive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee follows reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalted the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath exalted me and so the Syriack and Latin and Arabick either from the active notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit elevavit wherein we have it v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will exalt thee from which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the participle and so literally signifies exalting or else expressing the sense by a short paraphrase God's right hand being therefore said to be exalted as also to doe valiantly because it had exalted him and given him victory over his enemy V. 22. The stone
and planting an uniform obedience to thy commandments in the depth thereof TETH 65. Thou hast dealt well with thy servant O Lord according to thy word Paraphrase 65. O Lord I cannot but acknowledge thy great bounty toward me to the utmost that any promise of thine gave me confidence to hope 66. Teach me good judgment and knowledge for I have believed thy commandments Paraphrase 66. I am fully resolved to adhere to and obey thy precepts O be thou pleased by thy grace to rectifie my inclinations and natural bent of mind to work all corruption perverseness or contumacy out of it and then to illuminate my understanding to give me that knowledge of my duty and that resolvedness of mind that I may never swerve from it 67. Before I was afflicted I went astray but now have I kept thy word Paraphrase 67. To this end I must acknowledge the chastisements and afflictions which thou hast sent me to have been very advantageous and instrumental to me I was out of the way but thy rod hath reduced and brought me into it again 68. Thou art good and dost good teach me thy statutes Paraphrase 68. Thou art a gracious father and all that thou dost is acts of grace and goodness even the sharpest of thy administrations v. 67. see Rom. 8.28 are sent by thee as that which is absolutely best for us O lead and direct and assist me in thy obedience and then I have no farther care to exercise me 69. The proud have forged a lye against me but I will keep thy precepts with my whole heart Paraphrase 69. My malicious adversaries have contrived slanders against me But I shall not be much concerned in their practices I shall indeavour carefully to preserve my conscience upright to God and then not fear their suggestions or machinations 70. Their heart is as fat as grease but I delight in thy law Paraphrase 70. They are obstinately and imperswasibly bent upon their course and please themselves very much in it But I shall not envy their felicities but take infinitely more pleasure in a strict adherence to thy law than they in all their impieties 71. It was good for me that I have been afflicted that I might learn thy statutes Paraphrase 71. Nay the afflictions and chastisements thou hast sent me are to me much more beneficial and valuable than all their prosperity can be to them being very contributive to the reforming what was amiss and so most wholsome profitable discipline to me V. 67. 72. The law of thy mouth is better unto me than thousands of gold and silver Paraphrase 72. And all the wealth in the world is not near so considerable to me as this JOD 73. Thy hands have made me and fashioned me give me understanding that I may know thy commandments Paraphrase 73. Lord thou art the author of my life and being I am a meer creature of thy forming and therefore obliged by that title to pay thee all the obedience of my life Lord be thou pleased by thy grace to instruct and assist me to it 74. They that fear thee will be glad when they see me because I have hoped in thy word Paraphrase 74. By this means shall I be cause of joy to all pious men who know that I have depended on thy promised assistances when they see me thus answered and supported by thee 75. I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me Paraphrase 75. All the dispensations of thy providence O Lord be they never so sharp are I am confident made up of a perfect justice and not onely so but it is an act of thy sovereign mercy which thou hadst promis'd to make good to me to send me such afflictions as these These are but a necessary discipline and so a mercy to me and having promised not to deny me real and principal mercies thou wert obliged in fidelity thus to send them 76. Let I pray thee thy mercifull kindness be my comfort according to thy word unto thy servant Paraphrase 76. But there is one mercy more of which I am capable thy favour and loving-kindness thy sealing pardon and peace unto my soul and that thou hast promised me also and if thou affordest me this it will be an allay abundantly sufficient to all my afflictions 77. Let thy tender mercies come unto me that I may live for in thy Law is my delight Paraphrase 77. Without this favourable aspect of thine I am even a dead man thy restoring it to me will raise me as it were from death to life there being now no joy that I take in the world but in thy favour and my obedience And this I hope may render me capable of this mercy from thee 78. Let the proud be ashamed for they dealt perversely with me without a cause but I will meditate in thy precepts Paraphrase 78. My malicious enemies have without all guilt of mine accused defamed and depraved my actions this shall bring shame and mischief as well as disappointment to them but shall never disturb me in my course of obedience by that I hope I shall refute all their calumnies 79. Let those that fear thee turn unto me and those that have known thy testimonies Paraphrase 79. And as long as all that truly fear thee and have lived conscientiously in thy service continue faithfull to me I have no reason to wonder at the defection of others But if any man that is truly pious be seduced by their slanders and ingaged against me Lord in mercy to them be thou pleased to disabuse and reduce them 80. Let my heart be sound in thy statutes that I be not ashamed Paraphrase 80. As for me I desire and beg of thee that if there be any degree of unsincerity in me any spared sin still remaining it may be effectually wrought out of my heart that I may approach thee with confidence and never be in danger of being rejected by thee CAPH 81. My soul fainteth for thy salvation but I hope in thy word 82. Mine eyes fail for thy word saying When wilt thou comfort me 83. For I am become like a bottle in the smoak yet do I not forget thy statutes Paraphrase 81 82 83. It is long O Lord that I have waited and attended with great desire for deliverance from thee the expectation hath even worn me out yet have I not forsaken my hope or permitted my self to be tempted to any sin whether of impatience or applying my self to any indirect means for my relief but remain still confident that thou wilt in thy good time still send me release 84. How many are the days of thy servant When wilt thou execute judgment on them that persecute me Paraphrase 84. How long Lord wilt thou permit this weight to continue upon me and not take my part against my enemies punishing or restraining them and delivering me out of their hands